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Dr Suvarna Nalapat Trust For Education & Research (Regd) 
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SUDHASINDHU(Analytic study of 12 Upanishads)

Introduction
Upasana is a special term which means meditating on a particular object with concentration,
and becoming One with that.The one who does Upasana on Vidya meditates on vidya and
become one with Vidya. Upasana allows one to visualize even a small and seemingly silly
object with a respectful and loving,compassionate viewpoint and give it a greatness .The
opposite of this is the viewpoint of making even a great object look silly and disrespectful
and quite ordinary.Yajurveda speaks of the Upasanayoga in which Brahmananda is
elaborated by Naadanusandhaana.The great and best form of upasana of Aparavidya is seen
in Panchamahasamhitha .The lakshana or sign of Paravidya is Swanubhoothy(own
experience or direct perception).Advaitha philosophy has two main branches.
1 Thryambaka which is a process of Thanthra .This includes Thrika,Krama,Prathyabhigna
and Spanda.
2.Ardhathryambaka or the path of Kula.
We have this flow of wisdom in our nervous system(Nadivyuha) as 3 ½ spirals designated as
Kundalini Sakthy in Thanthra.The Sadtharka or logical arguments which includes
Anusmrithy and Pratyabhigna (two types of memories and recollection); Sadaagama(the
veda) sadguru(Good Teacher) and Samvith called Swanubhoothy or direct perception of
Athman/Brahman are the four most important aspects in Upasana of Vidya.Sankaracharya
experienced Adwaitha or Brahma experience through Prathyabhigna in Srividya Upasana.
The comparison of Paravidya which reveals its true form only to the great Upasaka, to an
Aristocratic woman who discloses her beauty only to the man whom she loves ,in the right
time of fertility season is significant.She comes to some Upasaka in her Saguna form.To
others she reveals her formless Nirguna aspect as an ocean of energy of Rasimandala
(zodiac). To some others she reveals both her forms simultaneously or one by one.
Vasuguptha is said to have had his direct perception in a dream.
(Mahadevi Girou Mahesaswapnopadishtaaschivasuthrasindho)
Somananda ,Utpala,Lakshmanaguptha are called Thryambakaprasarasaagarasaayi by
Abhinavaguptha. Vishnubhagavatha calls the Devi as Niraavaranaroopaa
Pragnaaparamithaa. The Budhists also mentions Vidya as Pragnaaparamitha or the
Samvithsaagara. How did Sankara ,the commentator of the Prasthanathraya perceive Devi
and her Soundaryalahari?
Sudhasindhormadhye suravitapeevadiparivrithe
Manidweepe neepopavanavathy chinthaamanigrihe
Shivaakaare manche paramashivaparyankanilayaam
Bhajanthi thwaam dhanyaakathichana Chidaanandalaharim
This Sudhasindhu is the Aanandalahari of that Swanubhoothy.While I put this into black
and white ,my companions were two innocent children.Sooraj (Appu)and Saritha .It is
heard that during the Nirvana,Budha had Sujatha and a few children as companions.Just
like that.It might be possible that during a Thapas (austerity)for a great cause,the impure
words of adults could be an obstacle for the Rishi.That is why God decides that for thapas
Nature and children are best companions. Sudhasindhu is a Thapas.It is a swanubhoothi.
The drops of this have rhythm and sweetness of my Athman.With love, compassion and
humbleness I dedicate this for the peace and wellness of entire world.
Suvarna Nalapat
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Introduction to first Malayalam Edition

Sri Sukumar Azheekode

I feel happy and satisfied for being elected for writing an introduction to this vast
commentary titled “Sudhasindhu”which is written by Dr Suvarna Nalapat for the famous
twelve Upanishads.The most pure word India uttered are the Upanishads.Eventhough with
the strength of the thoughtlessness of an ignorant , I have been trying to spread the wisdom
and culture of the Upanishad for quite some time.When the new generations speak in the
same path,the satisfaction is limitless. Though professionally she is in the Medical service,I
had occasions several times to know that the Inner Athman of Dr Suvarna enjoys in flying to
great heights of Indian philosophy .I had read her work on Varahamihira’s
Panchasidhanthika done by extensive reading in Sanskrit,and Chilappathikara the Tamil
classical epic.Therefore when I read this commentary on Upanishad ,I wondered about the
vastness of her fields of interest.I am happy to note that in her commentaries this new attempt
has gone far forward than her earlier works.
The name ‘Sudhasindhu”also makes me happy.The imagination of the ancient scholars have
several times praised the Upanishads as equivalent to Nectar. Ramanujacharya said in his
Sribhashya that Upanishads are the milky ocean. But the the Guru who without a doubt
declared that Upanishad is the Nectar churned out of vedic ocean was SriSankara.He depicted
it in Upadesasahasri as “Vimadhay vedodadhitha”samudrutham”.Dr Suvarna has churned
the Sanskrit ocean of Upanishad and its meaning is given covered in Malayalam through this
work.This book will be of much use for the intellectual enquiries of younger generations who
try to find out the cultural heights of their Nation.The famous ten Upanishads are Isa,
Kena, Kata,Prasna,Mundaka,Mandukya, Thaithireeya, Aithareya,Chandogya and
Brihadaranyaka.These and Swethaswethara and Narayana are the twelve Upanishads
commented upon in this work.Though it does not include in the famous ten,Swethaswethara
is the thought process of Rishi Swethaswethara who attained Direct perception of Athman.
Thus it got status of a great Upanishad.Sankara wrote a Bhashya to it also made it important
,though there are differences of opinion about the authorship of its bhashya .
Narayanopanishad is the most important of Vaishnava Upanishad and belongs to Yajurveda.
The fact that the commentary of Goudapaada to Mandukya as Karika is also studied is
noteworthy.

The history of Upanishad is a wonderful epic.There are several events hidden in its history of
millennia.Just as one of our poets sang ,these Arsha thoughts took life from the presence of
the Himalaya ,and praising the truth of Brahman ,became the first lovesongs for the
humanity.The rishis believed that the formless truth is more valuable than all the mundane
wealth and gold . Chandogya gives an advice that whatever you get in return ,do not loose
this wisdom.Europe had given us a Upanishad devotee Paul Doisson.When he visited India
,thinking about this advice,Doisson said that Indians should never forget the message of the
Upanishad.The Upanishad of Mascaro is the Himalaya of Athman.In front of that Kulagiri,the
high head of Max Muller felt low , according to the great scholar Neerad Choudhari.
There was a belief here that the greatest wisdom to be pure,has to be kept secret.Yet Sankara
and Yaska who are lovers of wisdom,wanted to give the wisdom to all ,gave leadership to
creation of the commentaries .Yet this great mine of jewels was hidden for centuries after
them until 17th century.Then Dara Shukov,son of Shah Jahan for the first time in history did
everything to make it possible to be translated to Persian language.The handwritten copy of
this reached the hands of Anquwettle du Peron in 18th century and thus a Latin translation
of Upanishad came up.Then all European languages had commentaries and as if in a flood
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Upanishads flowed out.The great thinkers like Schopenhauer stood humble in front of the
Upanishads.From 20th century onwards Upanishad has come out in Malayalam as
translations.Most of them are based on the commentary of Sankara ,or as the translation of it.
After Srisankara ,the greatest Upanishad thinker was SriNarayana.More than the Isavasya
translation of the Guru,his Brahmavidyapanchaka and Nirvrithipanchaka are noteworthy.In
Brahmavidyapanchaka ,the four Mahavakya of Upanishad is given as a garland as a single
sentence.That creativity is incomparable.Narayana was a Guru who had inflenced society ,
its development and history of a period by the Vision of Truth of Upanishad. Sudhasindhu is
a work ,which has proved its authenticity for holding its head high in this Upanishadic
heritage of Kerala .The author has adopted a writing style in which the meaning of each word
is given and then leading to the wholistic meaning ,with the aim of teaching the readers.There
are several attempts in this which sheds light in the fields of ancient knowledge systems . At
the same time the author tries the modern reader’s concentration to be directed to the
scientific thoughts also.Dr Suvarna has thus opened up a new path of learning ,for educated
readers to follow easily. The greatness of the subject has not allowed the author to devote
more attention in the creation.She has not used a unanimous way of naming the chapters and
divisions and the usages in them.These are only minor faults which can be correted in the
next edition.I expect that this work will find its own place among the books on exploration of
self(Athman)and will retain that place.I congratulate the author for her good attempt in all
ways and introduce this work with happiness.

Trichur Sukumar Azheekode

13.4.2003

A work which holds its head high in the Upanishadic Heritage

Prof M.Leelavathy (Mathrubhoomi weekly .October 2003 12-18)

Sudhasindhu is a study of Upanishads in six parts.In the first part” Madhumathy”are

Thaithareeya,Kata and Aithareya Upanishads;In the second part “ Agneya”are
Swethaswethara and Narayana Upanishads;In the third part “Krishnavairaja”are Mundaka
and Prasna Upanishads;In the fourth part “Pragnavaisakha”are Mandukya Upanishad and its
Karika;In the fifth part “Suvarnam Veda”are Kena and Chandogya;and in the sixth part
“Sudhasindhu are Isa and Brihadaranyaka.This is the order of study.With all the vast
commentaries a book with more than 1200 pages which is difficult to lift up.I use the term
difficult to lift up ,not in the literary sense,but in the symbolic sense.Though the warning
“Masmin khala khelathu”is not given,this great work is difficult to be understood by ordinary
people like me.It is the result of a prolonged Thapas.Like the name this is an ocean.The
ocean of the Amrithavidya .What is known is only a handful;What is unknown is upto an
ocean.By revealing this ,the common man’s head is lowered by this good work.The author
has been churning the ocean of the Upanishads for more than twentyfive years and that
essence is in this pot of nectar.If someone thinks that I can drink it easily ,it is only a
delusion.To cognize this study also needs a prolonged Thapasya.Even though one has a
desire to know,the vastness of the different fields of knowledge used in this ,most of the parts
will remain unapproachable by several readers.Apart from the professional field of the author
Medicine and Anatomy,Physics,chemistry,Mathematics,Astronomy ,Astrology,
Linguistics, The philosophies of India,other Asian countries and the west, Samskrit, Pali,
Tamil,,English,Greek , languages –in this way ,deep knowledge ofdifferent knowledge fields
is needed since all these are used in the commentary.Since the ordinary readers may not have
knowledge of allthese fields,I said that it would be difficult to travel along with.The value
and significance of this new commentary is this vast comparative knowledge fields.A study
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of Upanishads which is associated with such a integration of numerous knowledge systems

has never been done before.Whether by the western or Eastern scholars.The studies of
Nityachaithanyayati has used modern knowledge systems and psychology.But even in them
,physics,chemistry, Anatomy ,Mathematics ,Astronomy and linguistics are not integrated
in this way and so vastly.The approach of this study is not the fanatic religious one which just
argue blindly that there is nothing in modern science other than what the Upanishads have
and all other systems of knowledge are derived from Veda and Upanishads .The stimulus of
the creation of this work is not a blind national fervour.The fervour is that of Spirituality and
Vision of wisdom.The statements that the modern scientific views were derived by
Upanishads and Sankara ,are not mere illogical imaginations in this book. For example:The
equation Chethana=Ghanavasthu X Varga of Chalana is E=Mc2 (Page 665 of Malayalam
version).
If someone believes that ,When Sath or Chaithanya or Urja(energy)is excluded from the
energy field of Rasimandala (Zodiac),a different gross universe exists ,then that universe is a
Mithya or untruth (Jaganmithya).Rasimandala is a Thejorasi (ocean of energy)and the
continuity of it with the grahanakshathra and Brahmanda(universes) was seen by
Sankara.Sankara lived centuries before Einstein who found the continuity of spacetime.Yet
,we insult Sankara and the Rishis of Upanishads as just religious thinkers and forget their
intellect and logical scientific consciousness . Such statements may be taken up by religious
fanatics for their cause but these observations of the author has no fanaticism in it.When the
Physics in Chandogya (ch 7 Khanda 8)is spoken about ,the sentence of the Upanishad that the
earth is in position due to the revolving field of the winds/Vaayu is explained as the theory of
magnetic attraction of earth and its atmosphere,and the theories of Quantum physics is
explained in a fitting language.(page 719-721 Malayalam version) .This has proven that the
intention is not finding out what one wants; But discovering what is in it.And in this attempt
the author has succeeded in convincing us.The commentary of Chandogya and
Brihadaranyaka (which comes to about 750 pages)she has used Biology,physics, chemistry
,Astrphysics,Psychology .There is no space in a book review to explain everyting.Yet,in
Chandogya ch1 khanda 12 ,Souva Udgeetha has to be mentioned specially.(page 507-
512).The Sunaka stars(Canis Major and Minor)are being praised in the Udgeetha. Without
knowing this some of the early commentators have written that it is a severe comedy .Since
it was difficult to believe that it is just a parody,I have no words to explain the happiness I felt
when I read Suvarna’s commentary.The scientific observation is that the white dog near
Syrius is the binary white dwarf.Only in 1925 an American astronomer said that it is a white
dwarf.When Suvarna asks: Don’t you feel wonder when you find out this white dwarf
revolving in a sarpila (spiral) path in this Upanishad?”,the early commentators who
commented that it is a comedy will feel not only wonder ,but something else.The name
Suvarnam Veda ,is meaningful for Suvarna in two ways(Dwedhaa) since she has learned
Astronomy, Astrology, and physics by Swadhyaya (selfstudy).The introduction to this 5th
part,will reveal the vastness of the knowledge of the expanded universe of Physics which she
has aquired by selfstudy.Her knowledge of Astronomy has even inflenced her to question the
statements of Sankara’s commentary.Sankara has said that the Hansa of Chandogya 4-7-1 is
Aditya (sun).Suvarna logically argues that it is the Cygnus in the form of swan called
Dhanishta star clusters (page 585Malayalam version ).The knowledge of Niruktha gives a
rarity to the commentary most of the time.Kathama is a sabda which has never been
commented upon previously,as associated with quantum (page 472Malayalam version).The
Tibetan Thanthra’s Bardo is the transformation of Bharatha(Bartho-Bardo) has been
explained.The Aswa of Brihadaranyaka is the Viswa(Universe)and this has been said by
earlier commentators .But ,I think the explanation of it associated with the Numbering of
letters is not seen earlier.
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A =1 Brahman. Sw =5 M =5 .With a diagram she proves the revolving nature of the five
elements and universe made of it as wheel of samsara.The style of demonstrating and
visualizing ideas with diagrams is also a special technique used in this book,not seen before
in Upanishad commentaries.It has an effect of showing slides during an Audiovisual teaching
session.If one wants to grasp this book word by word ,analyzing and reflecting over the
meanings,a minimum of days equivalent to its pages would be necessary.I am writing this not
with the Thapasya of three years ,but after reading it within three weeks.Therefore my
attempt is only a attempt to hold ocean in my hands.
The appearance of Gargi,the Brahmavadini who made Yajnavalkya explain the
AksharaBrahman ,and Maithreyi who took sanyasa for attaining Brahmavidya appear in
Brihadaranyaka..This Upanishad is stating the respect men had towards intellectual
women,and that the women were not denied primary education or highest Education at that
period .Women had recognition and education was not unapproachable to them.But during
the middle ages this state became deteriorated.They became just parrots within their nests.
Though Modern India has resurrected from this state ,women who can make men wonder
(make them without Smaya also is a meaning for Vismaya)with their own thought processes
are very rare even now.Women who did studies in Veda and Upanishad ,like SakunthalaRao
Sasthry ,have just traveled along the paths which the western and eastern ancestors have
shown.But Dr Suvarna has cut a new path of analysis of her own.I think that not even a male
scholar has done such a study of the Upanishad ,with so much of Oushadaveerya (medicinal
energy) spreading from drinking the numerous branches of knowledge, grind and crushed and
boiled to a dense concentrated liquid form.Therefore when I try to offer Sthothra (praise) to
this NavayugaBrahmavadini (Modern age Brahmavadini) my words cannot reach there.
Though by size short,Isavasya is considered great by its ideas.The space given for it is less in
this work.The reason is not clear.But I guess that the reason may be that its contents have less
related parts to modern science.In the commentary to manthra 3 and 4 such dimensions are
pointed out.But since Isavasya is the base of the Nishkamakarma of Bhagavad Gita,its
importance could have been expanded more.As the seed of Nishkamakarma and as a teaching
against the wealth –luxury-centered lifestyles ,and as a philosophy of equality of humanity ,
the significance and importance of first manthra second half of Isavasya should have been
explained more in such a study.Is it necessary to reduce the first Manthra as that for the
Sanyasin alone?
(FN .See explanation for this question)
The 9th Manthra has always made scholars in a dilemma.A new approach to get them out of
it is not given in this also.Similarly “Avidyayaamrityum Theerthwaa Vidyayaamritham
Asnuthe”(11th manthra) also seems incompletely explained. Since all wisdom including
Veda and Upanishad are ,practiced in the mundane way ,are avidya and the
sarvabhoothaikyabodhaanubhootividya (Aparavidya and Paravidya respectively in
Mundaka) is vidya,Avidyaya mrityum teerthwa can be explained as avidya can help to remain
in the memory of the nest generations .In that way mrityu can be conquered. The 17th
manthra Kritham smara is pointing to this meaning.But with this crossing of Death,one do
not attain eternity.Only Sarvabhoothaikyabodhanubuthi is able to give eternity.When the
desire in the Experience of Vidya happen with ego,one will again fall back to darkness has
been explained.In the three paths of Gnana, Bhakthy and Karma this Nishkama principle is
adviced in Gita and thus Isavasya is very important.Gita thinks those who are desirous of
arguing in veda,who are desirous of creation,and luxurious experiences of senses ,yet doing
Yagna as lesser individuals.(2. 42.44).For this Isavasya and Mundaka might had been
influential. The manthra of veda has meanings pertaining to Adhyathma, Adidaivika and
Adhibhouthika. Dr Suvarna explains the Adhidaivika meanings extensively ,but for the
Manthra Dwa Suparna of Mundaka (Rgvedaprakarana) which has been explained as
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Adhidaivika by some commentators ,she does not give that meaning. In the 11th manthra of
2nd khanda ,she gives a explanation of travel to te starry worlds based on Gargya’s
astronomical studies.She explains the Indian psychological observations and the Gestalt
psychology of the west in the Mandukya and Brihadaranyaka

From these seeds of philosophy ,saplings were grown by later western philosophers like Jung
and Laccan and these methods are not mentioned by her.She integrates the observations of
Physics upto the period of Stephan Hawking.She has integrated the Advaitha of Sankara with
the Grand Unification theories(page 559).She has learned deeply the philosophy of Budhism
and Philosophy of Sankara to prove that Sankara was not a enemy to the Samana (Budhism)
sects (page 817 Malayalam version ).One defect in this book (Malayalam version) is the
spelling mistakes seen here and there like mustard seeds in a curry.Those can be rectified in
the second edition.An index also is needed for such a great book.

(FN : According to Sankara the definition of a sanyasin is the one who has Dhyana and
Gnana (meditation and wisdom).It is in this sense I had used that term.Therefore when
we say that this part is for the sanyasin,all people with dhyana and gnaana are included
.Brahmavidya is gnaana and dhyana alone.That alone is Sanyasa)

CONTENTS
• Part 1 MADHUMATHY
Thaithereeya Upanishad-Krishnayajurveda
Sikshavally
Brahmanandavally
Brighuvally
Kata Upanishad-krishnayajurveda
Aithareya Upanishad-Rigveda
• Part 2 AGNEYAM
Swethaswethara Upanishad-Atharvaveda
Narayana Upanishad
• Part 3 KRISHNAVAIRAJAM
Mundaka Upanishad-Atharvaveda
Prasna Upanishad-Atharvaveda
• Part 4 PRAJNAAVAISAKHAM
Mandukya UpanishadAtharvaveda
Mandukya Karika of Goudapaada
• Part 5 SUVARNAM VEDA
Kena Upanishad-Samaveda
Chandogya Upanishad-Samaveda
• Part 6 SUDHASINDHU
Isavasya Upanishad-Suklayajurveda
Brihadaranyaka Upanishad-Suklayajurveda
Madhukanda –(Amrithavarshini)
Munikanda –(Suvarnatheertham)
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Khilakanda –(Swachandam)
• Appendix – Discussion on Sudhasindhu

MADHUMATHY
Thaithareeya Upanishad
Thaithareeya Upanishad has three parts .Sikshavally ,Brahmanandavally and Brighuvally

Shikshavally:
Among the six Vedangha, Siksha is the second .Siksha is the teaching to make the Veda
practical.The first reason for continuation of knowledge is teaching. Therefore sometimes
Siksha is considered as the first Vedanga.But to teach one has to aquire wisdom which is
Swanubhoothy or revelation of Veda as it happened before creation,to the creator.Only after
getting swanubhoothy of Brahman one can start teaching about it to others.To aquire
knowledge a language and a grammer to it is needed.For this reason,in Siksha the following
are explained in detail.
The origin of Varna ;Reason for their origin;
Subtle Varna which originated in the Sabdabrahman;
How they are pronounced by the gross body; Their positions; The effort and power to
pronounce each with the unit of power.
Thaithareeya Upanishad is showing us that the subtlest Brahman is directly perceived by
Upasana of Manthra.The Vedanga Siksha is to teach,what all things a person should aquire to
pronounce Manthra correctly.Upasana is a process in which one gets Thanmayeebhava
(oneness)with the object of Upasana by conscious thought. Sikshavally deals with this
Upasana.

Anuvakam 1
1.Yasmaajaatham jagathsarvam yasminneva praleeyathe
Yenedam dharyathe chaiva thasmai gnaanaathmane nama:
2.Yairime gurubhi:poorvam padavakyapramaanatha:
Vyaakhyaathaa:sarvavedanthaasthaannityam pranathosmyaham
3 Thaithareeyakasarasya mayaachaaryaprasaadatha:
Vishpashtaartharucheenaam hi vyakheyam sampraneeyathe
Brahman is the wisdom incarnate from which entire creation(multiverses) originated and in
which they are sustained and finally dissolves.To that Brahman ,of the nature of wisdom and
to the teachers who are incarnations of wisdom (and therefore of Brahman) for ages ,who
like Brahman created, perfected and sustained wisdom of the races through teachings the
first words of obeisance are offered.Then to the immeadiate Guru (of the present) with whose
blessings and teachings the Rishi is initiated into the meanings of the upanishadic tradition.

Shanthipadam :-
Om Samno Mithra:Sam Varuna:sam no:bhavathwaryamaa,

Sam na Indro Brihaspathy:samno:Vishnururukrama:

Namo Brahmane: Namasthe Vayo .
Thwam eva Pratyksham Brahmasi
Thwam eva prathyaksham
Brahma vadishyami .Ritham Vadishyami.
Satyam vadishyami.
Thanmaavavathu.Tadwaktharam avathu.
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Avathumaam avathu vakthaaram .

Om shanthi: shanthi: shanthi:
Anuvakam 2 Varnaswaradhi Sikshanam
Om Sikshaam vyakhyasama:Varna swara:Mathraa Balam.Saama
:santhaana:ithyuktha:sikshadhyaya:

After uttering the Pranava the Guru straight away says,now I will explain the Siksha .The
teaching starts with Varna ,swara ,and the Mathra or unit which are its strength.Then there
are the sama or equal balanced pure letters and their children the sandhi or mixed letters
formed by combination of letters. What is Varna?This can be taken in different meanings
from our present understanding .The commonest is the anthropological differences that are
attributed to the four Varna of people by the mixture of the three Guna sathwa,rajas and
Thamas in different proportions. The second is the colours that we see in the spectrum of a
sunray which makes up this multicoloured universe from a colourless cause. Then there are
the varna of language and music .The 53 letters of Keralapanineeyam (page 53 -55) of
which two are seen in Dravida languages alone. Therefore in Sanskrit the 51 Varna or letters.
Samam Sandhi
Hraswa –a,e,u,ru,nu AO
Deergha –aa,ee,uu,rru,nnuu AA ,OO,AI,OU
Ka,cha,ta,tha,pavarga(5 each) Sparsa
Ya,ra,la,va Madhyama
Sa,sha,sa Ushmav
Ha Ghosham
Zha,ra Dravidamadhyamam
La Dravidaanunaasika
Altogether 16 swara and 25 sparsa,4 madhyama,3 Ushmav,one ghosham,2
dravidamadhyama and one dravidanunasika .
It is not the lipi or written letter –sign,but the pronounciation of it which is called the subtle
varna with different units of strengths .The swara are said to be the Uyir(soul)and the
Vyanjana are the body(Mey)of the Devi Vidya according to Tamil/Dravida tradition.Doing
Upasana on these Varna,swara, Akshara is doing Upasana of Vidya(Srividya Upasana). The
air in our lungs and respiratory system is called Praana or Vaayu .This air after touching the
places like neck,palate,toungue,etc(the eight positions)come out as Dwani which is made up
of the Varna. (varnathmaka).When it strikes each of these eight places because of our
function of toungue and air column pressure the dwani is altered.When dwani which is made
of subtle varna units is altered pronounciation changes.In a strongly oral tradition
preservation of language depends upon preserving correct pronounciation which needs
training .When one dwani joins another dwani ,that is called a sandhi or a samsarga(union by
association). The varna thus created by two dwani needs more power for pronounciation and
therefore they are called Mahapraana (greater breath).The pronounciation of HA needs both
swasa(breath)and naada(sound).Wherever there is union to form a vyanjana ,HA is used. For
example we take the Kavarga.
Ka,Kha,Ga,Gha ,nga.
Ka is the first of kavarga.It is called Khara(solid).When it joins with Ha ,the second of the
varga Kha is formed which is the Athikhara.(greater solid or denser)
The third of the varga is Ga .It is called Mridu .(soft).When it joined by Ha,it becomes the
Ghosha Gha .Thus in samsarga the Ha is the one which joins to produce alteration.Just by
the functioning of his toungue,making numerous alterations human beings can make different
pronounciations of varna and dwani and thus create a world of sound and of music .This
empire of the sound and music which is called Vaikhari (oral language)with its Udatha,
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Anudatha and Swaritha (different Sruthi or pitch combinations)and hraswa,dheerha and

Plutha (short,long and middle )is handed over from generation to generation so that the
knowledge is not lost to posterity .This was the function of each of the Vedic
Guruparampara.
Varna are the gross sabda (sounds) by the Viswa and the world as such.Dwani is the sounds
produced by man,animal,bird and other natural objects.Thaijasa in our subtle dream body
produce the subtle dwani of the gross sounds and varna.It is in this the seeds of the Jagrad
state is hidden .In dream the form of a sabda is revealed as a mental picture.The yogi in his
awakened state itself ,consciously by meditation creates such a sushupthy state and this is
Yoganidra. In that state Yogin hear the gross and subtle sounds,and finally crossing beyond
all these enters a totally silent field of Sabdathanmathra (sound waves).From there to
Samadhi and Parasabda and to mouna which is soundless silence. Paravak is the Bindu of
the Thanthra.From it is created the Pasyanthi Vak or visualized sound.Pasyanthi is Ikshaan
or creative thought and action by that Bindu which is the causal body of sabda,-says page 28
of Garland of Letters of John Woodroff.It is from this the Thanmatra are born.The sound
thanmathra or the Akasa which is not yet made Pancheekrith (combination of 5 elements) is
the sound wave vibrations.This Sabda in apancheekrithathanmathra state is what is called
Apourusheya. (Before any human being or creation was there.) Both Roopathanmathra and
Sabdathanmathra are in the Akasa ,says the sruthi. This is more advanced science than the
modern concept of sound and light waves and the units of them at subatomic levels.We know
that without the help of Akasa,vayu,solids and water etc ,the sound waves cannot reach our
ear and make us hear it.Therefore,the sabda Virat is the universe itself..The Sanskrit grammer
therefore says that not only swarasandhi and Vyanjanasandhi,but Prakrithisandhi (natural
unions)of these subtlemost sounds also take part in creation of universe.In Pranavavaada
Bhagavan Das has quoted a sentence from Harmsworth’s encyclopedia (Art-Philology):-
“Any attempt to determine the history of word formation must begin with an extensive survey
of the actual processes of creation.”This is what the Rishi is doing in this Anuvaaka and in the
next. The correct pronounciation and use of the maathra(strength) is needed for the protection
of any language and a people who are careless about this shiksha cannot expect their
language to survive a few generations. The saamaveda and musical traditions of language is
called chandas and it survives till date because of the care with which the guruparampara
had protected it zealously over generations.When Sankara says Dhairghyam Chaandasam (
the elongated or prolonged utterance of letters lead to Chandas of poetry and music ) we
have to understand the origin of aesthetics in our land .
Anuvakam 3
1.Saha nou yasa: saha nou Brahmavarchasam .Athaatha:saamhithaayaa upanishadam
vyakhyasyaama: Panchasandhikaraneshu.
Adhilokamadhijyothishamadhividhyamadhiprajamadhyaathmam. Thaa mahaasamhithaa
ityaachakshathe. Adhaadhilokam.Prithivi poorvaroopam.
Dhouruthararoopam.Aakaasa:sandhi:
2.Vaayu :sandhaanam. Ithyadhilokam. Adhaathijyothisham. Agni:poorvaroopam.Aditya
uthararoopam. Aapa:sandhi:
Vaidhyutha:sandhanam.Ityadhijyothisham.Adhaadividyam.Acharya: poorvaroopam.
3.Anthevasyuthararoopam.Vidhyaa sandhi:Pravachanam samdhanam
ityadhividhyam.Athaadiprajam.Maathaa poorvaroopam. Pithothararoopam.Prajaa sandhi:
prajananam sandhaanam.Ithyaadhiprajam.
4.Athaadhyaathmam.Adharaa hanu :poorvaroopam.Utharaa
hanuruthararoopam. Vaaksandhi:Jihuaa sandhaanam .Ityadhyaathmam. Itheemaa
mahaasamhithaa ya evamethaa mahaasamhithaa vyaakhyaathaa veda .Samdheeyathe
prajayaa pasubhi: brahmavarchasenaannaadhyena suvargena lokena.
 11 
 

Both Guru and disciple utter the manthra “Sahanou yasa:sahanou Brahmavarchasam”.Let
us get fame together.Let us attain Brahma ,together. The word Saha ,also means “That with
Ha “.Ha is both swasi and Naaadi (breath or praana and sound or naada).Wherever there is
strength this Saha or co-operation or union is there.With union ,more strength is acquired.The
efficiency to build a new world or future is aquired only by co-operation. Just like the
Mahaprana was created by association,by association the Mahasamhitha also are created.The
most secret and sacred five Mahasamhitha are Adhiloka ,Adhijouthisha, Adhividhya,
Adhipraja, and Adhyathman.By the Sahapravarthana or co-operative function of the Guru
and the disciple the Adhividya is created.This being the upasana of Vidya or education ,the
Adhividya of Guru and shishya is important .The five Mahasamhitha,their early form,later
form,their sandhi and sandhaana are given in tabular form.
MAHASAMHITHA PORVAROOPA UTHARAROOPA SANDHI SANDHANA

Adhilok a Prithwi Duo Akaasa Vayu

Adhijyouthisha Agni Aditya Apas Vidyuthi

Adhividya Acharya Anthevasi Vidya Pravachana

Adhipraja Mathaa Pitha Praja Prajanana

Adhyathman Adharahanu Utharahanu Vaak Jihua

The union of the earler and later forms creates sandhana or continuity of generations.Thus
the process continuously create the five Mahasamhitha and perpetuates it.First the Adhiloka
is mentioned. Here Prithwi ,the earth,is given the mother’s place and she is the first .The dyo
(the light/heat) is given the father’s place and he is second .When the first and the second
unite ,the Akasa is the union and the continuity of creation is that of the winds or Vayu as the
child of earth and heat/light.The continuity of the mother and father happens through this
winds or the new Vayu which is continuously formed in the timespace.A people
geographically experiencing the clockwork rhythms of monsoon winds only can predict such
a thing.The winds revolve around the earth and the Pravahanila (winds that flow as
currents)naturally tells us the revolution of the cyclical phenomenon and of the earth itself.In
Indian Astronomy the concept of Pravahanila is several times stressed to show the revolution
of the nature and of earth.
The second mentioned Adhijouthisha is actually first created.Agni is mother and sun is father
and they unite in Apas(waters)and the electromagnetic energy (Vidhyuth)is created.In
Aithareya Upanishad it is said how the sun and stars and other glowing celestial things are
formed from the Khahara ,which is the Chidagnikunda( energy fire of the cosmic altar).The
Apas thus formed again and again sends electromagnetic energy waves for creation of newer
worlds of light .The electromagnetic light energy is a field of energy which also consists of
the earth’s magnetic attraction field.The lights are formed within that field of cosmic energy
which is usually unmanifested,but is manifested when water vapour is condensed as visible
clouds as lightening in them.When the energy field and the hot and light-emiting stars are
formed,along with that the earth and the atmosphere around with winds (as described in the
Adhiloka )are also formed. Thus from Adhijouthisha the Adhiloka is formed.The Pranava
was Para in Adhijouthisha.It is Pasyanthi or visible in the Adhiloka.This Ikshana or visibility
by a person in his/her creative thought is the creation of the Vidya within human world.The
Vaikhari Vaak is created in human world.When the upper(mother) and lower(father) jaw of
 12 
 

human beings meet at the Kanta or larynx as their sandhi and sandhana the toungue
(language)and word are formed.By the Toungue the the subtle varna and dwani of manifold
types are created and for this the the Adhiloka and its sandhi,sandhana are needed (Akaasa
and vayu).And that Vak contains water and electricity (cool and hot /attractive and repulsive
phenomena).Therefore Vak also includes the Adhijouthisha.The word is a prediction
(Pravachana) which is fulfilled or experienced to be true by others.Such predictive word is
created when there is union between a deserving disciple and a great Guru.Here the Guru is
mother and disciple is father and Vidya is their union and and pravachna or prediction is the
sandhana or continuity of Vidya or education.To create such great generations of Guru and
disciples in every generation of human race,in every region union between man and woman
has to take place and the races should continue.For Pravachana to happen ,Prajanana
(childbirth)has to happen.The woman is mother and man is father and their union is the child
and the process of its creation is the prajanana. Thus if we take it wholly ,from Adhijouthisha
upto Adhipraja and Adhyathma the continuous history of a process of union and new creation
cyclically ,is the history of the Vak and Vidya and education or cultural heritage of a human
race.What Hamsworth’s encyclopedia just pointed out,Thaithereeya Upanishad explains in
great detail.In this sense,each childbirth is a Yajna.Swami Chinmayananda points out that
even a lower act is visualized as a great act through Upasana. “To have upon a lower
object(nikrishtavasthu)a superimposition of a nobler ideal (Uthkrishtdrishti)is Upasana.
(Discourses on Thaithereya Upanishad.Chinmaya Publication Trust).The rishi is viewing the
biological act of creation of a newborn baby with a nobler eye and ideal.
For any Upasana there are four laws or parts.
1.Uthpathividhi –The law of origin.By the description of the devatha and its origin,the nature
of the action(karma)is shown
2.Viniyogavidhi (Law of practice/use) The full description of how to do the action (karma) is
the practical side
3.Adhikaravidhi.(The laws for having the power to do action).To execute the action,one
should have some qualities which makes him/her able to do action efficiently and
thouroughly.
4.Phalavidhi.(The law of effect).The effects of doing a particular action if it is done with
bhakthy(belief in what you are doing)and sradha(concentration) to maximum efficiency .
These are general rules of study,action,execution of any action,and the expected effects due
to action depending upon the efficiency,and concentration and involvement with which it is
executed. What are the Mahasamhitha? How are they originated?What is its
Karmaswabhava?How one should do it in day to day practical life?What gives one the
efficiency and right to perform such things? If one understands these aspects and do upasana
sincerely ,one gets lot of children,food,and cattle and other domestic animals and live
healthily and with Brahmavarchasa. This is the effect of knowing and leading such a life. If
we know the prediction of clouds,rains,winds and the cycles of food and rains ,and if we
know the cycles of generations of plants/ animalsa dn humans we naturally get
selfsufficiency in agricultural wealth (agroeconomy) and cattle rearing and the trade and
commerce based on it and we have children to enjoy these wealth and perpetuate it and also
the vidya ,or education and culture of his/her ancestors.The Artha and Kaama are fulfilled by
that.But ,that is not completed if one does not have Brahmavarchas or the enlightenment due
to Brahmagnana which leads to the fourth Purushartha Moksha through performance of
one’s dharma to all.Thus both mundane and spiritual wealth is the effect of doing Upasana of
the five Mahasamhitha
.
Anuvaka 4 Medhasrikamajapahomou
1.Yaschandasaam Rishabho Viswaroopa: Chandobhyodhyamrithaathsambabhoova.
 13 
 

Samendro medhayaa sprunothu.Amrithasya deva dhaarano bhooyaasam.Sareeram me

vicharshanam .Jihuaa me madhumathamaa. Karnaabhyaam bhoori visruvam.
Brahmana:kososi medhayaa pihitha:srutham me gopaaya.
Aavahanthi vithanwaanaa.
2.Kurvaanaacheeramaathmana:Vaasaamsi mama jaavascha. Annapaane cha
sarvadaa.Thatho me Sriyamaavaha.Lomasaam pasubhi :saha swaahaa. Aamaayanthu
Brahmachaarina:swaahaa.Damaayanthu Brahmachaarina: swaahaa.Samaayanthu
Brahmachaarina: swaaha.

3.Yaso janesaani swaaha.Sreyaan vasyasosaani swaaha. Tham thwaa bhaga pravisaani

swaaha. Sa maa bhaga pravisa swaaha. Thasmin Sahasrasakhe nibhagaaham thwayi mrije
swaaha.Yathaapa: pravathaa yanthi yathaa maasaa aharjaram.Evam maam brahmacharino
dhaatharaayanthu sarvatha: swaaha. Prathivesosi pra maa paahi pra maa padhyaswa.

The chandas are in the form of nectar.From that Chandas ,the Viswaroopa,who is the
Rishabha among the Chandas originated.That Indra,I,let me be filled with Medha
(intellect).With that nectar,let the Devas be filled with Dhaarana (cognition).My body is
Vicharshana (Healthy).My toungue is Madhumathama (Over -Flowing with honeylike
words).Let the ears hear it enough.The Brahman is covered with the cell of Medha.Let my
Srutham(Vidya,Veda,Sruthy)be protected.
This manthra is daily repeated by all Guru and Disciples who are learning Brahmavidya ,
before they start the day’s teaching/learning. The word,I as Viswakarma,the Indra is used,
showing the oneness with the Brahman /God . Indhaa thi ithi Indra ,says Sankara for
meaning of Indra.Indra is the enlightening Prathibha(creativity),the prajna (consciousness),
Brahman as Pranava .This light of wisdom reveals every ability within an individual by its
light and energy.Among the Mahasamhitha,the Upasana to be specifically performed for
path of Liberation(mukthy)is that of Adhividhya.The person who does that Upasana is the
Brahmagna and he has attained eternal bliss,and he has Medha(enlightenend intellect)
Dharana(cognizance)healthy body in healthy mind,sweet and wise speech,and Sruthi
(Learning by listening the Veda).The acquisition of a healthy body in healthy mind through
Yoga is to protect the body which is an instrument for knowing Brahmavidya. The health
science of the Indian developed as a tool for learning Vidya .It is the offspring of the practical
intellect which found that no picture can be drawn without a wall. After the manthra which is
meditated by both the Guru and shishya,the Guru alone meditates and chants a manthra.It
says:-I am calling you (Avaahana) for increasing the numbers by hundreds.I desire to
produce without delay .Let there be lot of clothes,cattle,food and drink,and everything
bringing me Sri(Aiswarya or wealth).Let me also have lot of animals which give wool.Let
several Brahmacharins come to me.Let them have Prama , Dama,and Sama. Here the Guru
is asking own Athman to awaken and bring lot of wealth and fame and disciples .Only if the
Guru is famous for his Vidya and Athmabala ,more students come.And when more students
come the Guru needs more clothes,food and drink and cattle to give them free food and
lodging.In Gurukula of ancient India Education was free for a student who desires it.The
Guru earned enough by his knowledge ,as donations and gifts from Government, royalty and
rich people so that he could provide for the students free education and lodging and food and
other basic amenities.The Guru prays that the disciples who come to him are intellectuals
,and who can control their senses and unselfish. Only such disciples can attain wisdom and
continue the lineage of the Guru and his wisdom. Therefore the Guru prays:
Let me be famous among the people.Let me have Sreyas and attraction .Let me enter the
Bhaga which is you.Let him,enter the Bhaga in me.Let me be immersed in that you, with a
thousand branches(Sahasrasakha).Just like water flowing to a lower plane,like months
 14 
 

flowing into days ,let me enter my Brahmacharins.Let them come from all direction.Let them
come,being attracted .Let Prama be enlightened within me.Let it be brought to me. This is
the order of Upasana of Adhividya as earlier said.For a Guru to be able and chosen by
students the Guru has some Adhikaravidhi.To attract a intellectual student who is having
controlled senses and mind and who is unselfish,the Guru must be famed for these
qualities.The union of such a disciple and a Guru is being praised here.Vidya is that moment
of union where the Guru’s intellect and disciple’s intellect flow into each other and merge
.The lower plane and the day are smaller or lower than the water at a great height and the
months.Yet the greater one flows down to the lower and smaller ones in the two similes
used.Like that the Guru’s intellect enters that of Disciple.This yajna is to produce a new Guru
and a new disciple.Just like the child is born out of union of mother and father,by the process
of Pravachana of Guru and Shishya the Vidya is born and protected for generations.Therefore
the Shishya is the son and successor of the Guru.
Anuvaka 5 Swarajyaphalakopasana
1.Bhoorbhuva:Suvarithy vaa ethasthisro vyahrithaya:Thaasaamu ha smaithaam
chathurtheem maahaachamasya:evedayathe.Maha ithi.Thadbrahma:Sa
Aaathmaa.Angaanyanyaa devathaa:Bhoorithi vaa ayam loka:Bhuva
ityanthariksham.Suvarithyasou loka:
2.Maha ithyaaditya: Adityena vaava sarve lokaa maheeyanthe.Bhoorithi vaa agni: Bhuva
ithi vaayu:Suvarityaaditya: Maha ithi chandramaa: Chandramasaa vaava sarvaani
jyothimshi maheeyanthe.Bhoorithi vaa richa: Bhuva ithi saamaani.Suvarithi yajoomsi.
3.Maha ithi Brahma Brahmanaa vaava sarve vedaa maheeyanthe.Bhoorithi vai praana:
Bhuva ityapaana: Suvarithi Vyaana: Maha ityannam.Annena vaava sarve praanaa
maheeyanthe.Thaa vaa ethaaschathasthrachathurdho chathasrachathasro vyaahrithaya:
Thaa yo veda. Sa veda brahma: Sarvasmai devaa balibhaavahanthi.
There are three Vyahrithy.Bhoor,Bhuva and Swa:There is a fourth Vyahrithy which was
visualized by the son of Mahachama.He said:Maha:That is Brahman.He is the Athman. All
other organs are devatha. There are seven vyahrithi.
1.Bhooloka
2.Bhuvarloka
3.Swarloka
4.Maharloka
5.Janaloka
6.thapaloka
7.Satyaloka.
Vyahrithisapthaka is the perfection of wisdom.It can be used only by a great Yogin.For an
ordinary being the first three vyahrithis can be known and practiced.Even with these three
one can reach great heights.The Guru ,who is son of Mahachama ,saw the fourth Vyahrithy
and said it is Mahaa or great.This fourth aspect of Gayathri is considered as Brahmavachaka.
 15 
 

Sapthavyahrithy are seen as the wheels in awakening of Kundalini or the nerve plexuses and
energy cycles in Thanthra texts.

1.Moolaadhara is the lowest chakra.It is red with four petals.In the middle is the Thripura
Yoni with the swayambhu linga.(three cities as origin ,sign of origin from self without a
second)The thripurayoni is the fields around the earth.It is encircled by Agni(fire).Among
visible worlds it represents the earth and among sounds it represents Para .The four petals are
where the four devatha Indra, Brahma, Savithri, and Dakini devi are meditated upon.

.
2 Swadhishtana:- It is red with six petals having colour of lightening or electricity.In the
Karnika with shape of halfmoon is Vishnu , Saraswathy and Lakshmi.In Varunabheeja is
Varuna on his white whale and Rakinidevi.For Bhuvarloka journey this wheel has to be
awakened. The subtle smell recognition is by this region.The Vak called Pasyanthi dwells
here.
3 Manipoora.There are 10 petals with colour of golden clouds.In the Karnika there is seed of
Agni and Agnithrikona.In the three faces of thrikona are the Swasthika.Rudra and Lakinidevi
are devatha.Th subtle Rasana is by awakening of this .Above this lotus is the world of the
Sun,where sun is drinking nectar that flows from moon (in Visudhichakra).Since one
experience heavenly bliss when Manipoora is awakend it is called Swarloka. The
unmanifested state of Bhuvarloka is made known to gross body by the Manipoora .Here also
the sound is Pasyanthi.

4.Anahatha :-Sound is produced when two things touch each other.In Advaitha state such a
touch between two things is not possible. The Sabdabrahman,which is formed without
friction/or touch is heard for the first time in the Anahatahchakra.The yogin hear the Sabda
as Madhyama here.Since Anahatha(without friction/touch) sound is heard here it is
Anahathachakra.The 12 petals have Kumkum colour.The element is Vayu born from
Akasa.The subtle touch is by its awakening.Inner to the lotus is the field of six triangles ,and
a cloud-colourd circle made by Vayu on his Krishnamriga.In it is the Athman in form of a
burning flame.One who perceives this Athman in Chidakasa as one’s own,feels the sorrows
of others as one’s own and is compassionate to all beings. Devatha are Bhuvaneswari,Iswara
and Kakinidevi.
5 visudhichakra:
 16 
 

This is the position of Bharathi.It is a lotus with 16 petals.Element is Akasa.In the triangle in
karnika,are the Ardhanareeswara,Full moon,Circular prism-coloured field of Akasa with
seed of Akasa within it.14th petal is filled with nectar .8th petal is filled with poison.Some
call this Maharloka and others the Janaloka.When the Visudhi lotus is bloomed ,one gets
divine eye .Yogin experience all previous existences in Bhoo,Bhuvar and Swarloak as present
(varthamana). This is the field of knowledge of previous births. Since the three times are
merged as one,prediction of future due to reflection of the next loka(satyaloka) also is
possible.This divine eye opens due to Thrikalagnana (knowledge of all the three times).
Yogin can gear subtle sounds and see subtle things when this is awakened. Just above the
Visudhichakra ,is the Kaalachakra (wheel of time)with its 12 petals.The seed of Akasa Ham
is within the karnika The yogin who has awakened the Anahatha and Visudhichakra ,has
become the creator of Adhiloka and Adhijouthisha.The sandhi ,sandhana,the poorva and
uthararoopa of these two mahasamhitha has become his/her being .By this one gets the right
to become an Acharya. From 1 to 5 wheels are the 51 letters .From 4-9 padma are the powers
of sound in 50 petals.The subtle sound which is Jyothiroopa(light)and unheard is
Urdhwagamini(moving upwards)as selfluminent Pasyanthi ,and become Nada in Anahatha,
and as Hum,which is indivisible and only imaginable,again moves up and in the neck
(Larynx)it becomes Vaikhari (Gross sound)according to Raghavabhatta (Commentary
SaradathilakaThanthra).The subject learned in Shiksha is the origin of these Varna
.Wherever there is union there is strength and at that strong place we find Ha,the Vyanjana
and at such places there is strength for a new creation according to Panineeya. When the
Akasabeeja in Visudhichakra as Ham is awakened the Yogi is made a Kavi who becomes
eligible to create sabda (sounds).In him are seeds of Maharloka(great world) and of
greatness.That is Brahmaloka .The Guru and Shishya thus aquire to recreate Brahmaloka in
their Maharloka which is creating new sabdaprapancha.In Thaithereeyam Shikshavally only
these five wheels are described.Because this chapter on Shiksha is commenting upon the
strength(Balam)of swara,Varna and the Mathra . Bhooloka is this seen earth.Bhuvarloka is
the anthariksha or atmosphere.Suvarloka is beyond that.Even beyond Suvarloka lie
Maharloka. Maharloka is sun.All the Loka are made great(Maha)by Aditya.Due to this
reason,the Maharloka Sun who is Athman of time is called Athman and the other worlds as its
Anga or organs. Earth is fire.Atmosphere is Vaayu(winds). Suvar is sun.Mahar is moon.By
moon all the enlightened ones are grown. Earth is Rigveda.Bhuvarloka is Saamaveda.
Swarloka is Yajus. Brahman is Maharloka. By that all veda are grown Earth is lifebreath
(prana).Bhuvarloka is Apana.Suvarloka is Vyana.Maharloka is food.By food ,all are grown.
Like this each of the Vyahrithi are four each.To that Brahmagna who knows these,all devatha
do avahana of Bali and offers it.
VYAHRITHY DHYANA 1 DHYANA2 DHYANA 3 DHYANA 4

Bhur Bhoo Agni Rik Praana

Bhuva Anthariksha Vayu Saaman Apaana

Swa Swarloka Surya Yajus Vyaana

Mahar Surya Chandra Brahman Annam

Since it is said “Dhyothanaath Deva” Deva is one who reveals or enlightens . Thus the
senses(Indriya)which reveal the Vishaya are Deva.Brahmagna though he does not require or
desire any sensory pleasures,all the sensory faculties or abilities of the sense organs are
perfected by his/her gnaana and thus all bliss is naturally obtained without effort.Swami
 17 
 

Chinmayananda says:-An Upasaka who has become fully identified with the total mind and
intellect (Hiranyagarbha) naturally comes to experience all joys of all individuals who
experience in their lives a variety of happiness through their sense organs. For one who
perceives Athman of Chidakasa in own Heart (Anahatha), the sorrows of other sare known
and all the bliss of Brahman is experienced too.
Anuvaka 6 Sarvathmabhavaprathipathimargakathanam.
1.Sa ya eshonthahridaya aakaasa: Thasminnayam purusho manomaya: Amritho
Hiranmaya:Antharena thaaluke .Ya esha sthana ivaavalambathe. Sendrayoni: Yathraasou
kesaantho vivarthathe .Vyashohya sheershakapaale bhoorithyagnou prathithishtanthi .Bhuva
ithi vaayou.
2.Suvarityaaditye.Maha ithi Brahmani.Aapnothi swaaraajyam.Aapnothi
manasaspathim.Vaakpathischakshushpathi:Srothrapathirvignaanapathi:Ethathatho
bhavathi.Aaakaasasareeram Brahma: Satyaathma praanaaraamam mana aanandam.
Shaanthisamridhamamrutham.Ithi Praacheenayogyopaswa .
That which is the Akasa of this inner heart,in that Akasa,this hangs down as Amritha
Manomaya,Hiranmaya between the palates,just like a breast.This is called Indrayoni.The
endpoint of hairs turns back there.The opening of the skull is also there.
Earth is fixed in fire,atmosphere is fixed in winds,and heaven is fixed in sun. Maharloka is
fixed in Brahman.One who knows this gets swarajya (selfeffulgence or own place).He is the
ruler of mind.He is the ruler of Vak,eye,ears,and knowledge.He becomes Brahman with body
as Akasa.He is truthful and enjoys in breath.His mind is blissful and peaceful,and eternal.
Thus Prachinayogi did upasana.(It can br read as:- Hey,Prachinayogin,Do Upasana like this
).The words then are the advise given by Mahachaman to Prachinayogin. The biological and
cosmic Purusha and his Vaak,chakshu and srothra are identical and are corresponding
micro and macrocosm.
Anuvaka 7 Brahmana:pamkthaswaroopena Upaasana
1.Prithivyanthariksham Dhourdishovaanthardisha: Agnirvaayuraadityaschandramaa
nakshathraani. Aapa oushadayo vanaspathaya aakaasa Athmaa. Ityadhibhootham.
Athaadhyaathmam. Praanovyaanopaana udaana:samaana:Chakshu:srothram mano vaak
thwack.Charma maamsam snaavaasthi majja. Ethadathim vidhaaya
rishiravochath.Panktham vaa idam sarvam.Pankthenaiva panktham sprunotheethi.
The following Adhibhootha had been there for eternity. Earth, atmosphere, heavens,
directions,interdirections,fire,winds,sun,stars,waters,herbs,and plants, Akasam and Athman.
(Note that Adhiloka and Adhijyothisha are also included in Adhibhootha (here) Prana ,
vyana, apana,udana,samana,eye,ear, mind,word, skin,flesh,ligaments,bones,marrow are
Adhyathman.They are the tools and coverings which are created during the present time for
the Athman. .The ancient Rishis who knew the already existing adhibhootha as well as the
newly created Adhyathman by their Adhividya advised:-Each one of these are in groups of
five.By one Pamkthy( group of 5)the other pamkthy is sustained.Each Mahasamhitha depend
upon the other for existence. The Rishi thus tells us the need of doing Upasana of Brahman
in the form of Pamkthy(group of five).
Anuvaka 8
1 Omithi Brahma.Omitheedam sarvam.Omityethadunakrithirha sma vaa apyo
sraavayetyaasraavayanthi.Omithi saamaani gaayanthi.Omsoomithi saasthraani
samsanthi.Omityadharyu:prathigaram prathigrunaathi.Omithi Brahma prasouthi.
Omityagnihothramanujaanaathi.Omithi Brahmana: Pravakshyannaaha
Brahmopaapnavaaneethi .Brahmaivopaapnothi.
OM.Brahman is like this.
OM All these(sarvam)seen.
OM this recreation is famous
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OM They say “Om hear this”

OM they sing the saaman.
OM Soma,the saasthra teach
OM Adhyuryu sings his Prathigara
OM Brahman replies
OM Agnihothra is done like that
OM Brahmana before Veda pronounciation says this.
OM the one who says “Let me attain Brahman”attains Brahman.
Anuvaka 9 Aparavidya upasana

1.Ritham cha swadhyapravachane cha. Satyam cha swadhyaayapravachane cha.Thathascha

swadhyayapravachane cha.Damascha swadhyayapravachane cha .Samascha
swadhyaayapravachanescha .Agnayascha swadhayyapravachane cha.Agnihothram cha
swadhyayapravachane cha.Athithayascha swadhayapravachane cha.Maanusham cha
swadhayapravachane cha.Prajaa cha swadhaayapravachane cha.
Prajanascha swadhayapravachane cha.Prajaathischa swadhyayapravachane cha .Satyamithi
satyavachaa Raatheethara: Thapa ithi Thaponitya: Pourusishti:
Swadhayayapravachane evethi naako Moudgalya:Thadwi thapasthadwi thapa:
Son of Ratheeratha who is truthful opines that only truth need be practiced.Son of Purusishty
,who is having Tapas forever,says only Tapas is needed. Naaka, son of Mudgala says only
swadhyaya and Pravachana are needed. Swadhyaya and pravachana itself is Tapas.That is
Tapas. Pravachana is the sandhana of Adhividya.Acharya and shishya do swadhyaya
daily.Their swadhyaya and pravachana (Adhividhya)itself is Thapas.Thus greatness of
Adhividya or education is praised.Yet ,these two are only upasana of aparavidya and not
paravidya.
Anuvaka 10 ParavidyaUpasana
1.Aham vrikshasya rerivaa.Keerthi :prishtam gireriva.Oordhwapavithro vaajineeva
swamrithamasmi dravinam savarchasam.Sumedhaa Amrithokshitha:Ithi
Thrisankorvedaanuvachanam.
I influence the tree.I am the enlightened tail of fame of this mountain. I am the purity of the
highest.I am Urdhwareths(who has controlled senses).Just as in the Aswa(horse) I am filled
with nectar of energy by myself .(Aswa here is sun and winds).I am Dravina(wealthy)I shine
with my own Prathibha (creative consciousness).I am protected eternally by the nectar of
best intellect.In this way Thrisanku did repeat the Veda. This is Swanubhoothy of Thrisanku.
This is Upasana of Paravidya.The Brahmagna is inducing the growth of the tree of Vansa or
living races or the Samsaravriksha.He is not destroying it for one’s own liberation.Thus
Thrisanku takes a view different from the people who advocate NaishtikaBrahmacharya.The
heaven of Thrisanku is considered half between the earth and heaven due to this.This is the
heaven of an ordinary householder.He is viewing his family life and association with women
to procreate in a different way,as a yajna to protect the races of human beings.
Anuvaka 11
1.Vedamanuchyaachaaryonthevaasinamanusaasthi.Satyam vada. Dharmam chara.
Swaadhyayaanmaa pramada: Aachaaryaaya priyam dhanamaahritya prajaathanthum maa
vyavachedsi.:Satyaanna pramadithavyam .Dharmaanna pramadithavyam. Kusalaanna
pramadithavyam.Bhootyai na pramadithavyam. Swaadhyayapravachanaabhyaam na
pramadithavyam.
2.Devapithrukaaryaabhyaam na pramaditavyam.Mathrudevo bhava.Pithrudevo bhava.
Acharyadevo bhava. Athithidevo bhava. Yaanyanavadhyaani karmaani.Thaani
sevithavyaani.No itharaani.Yaanyasmaakam sucharithaani.Thaani thwayopasyaani.
 19 
 

3.No itharaani.Ye ke chaasmachreyaamso Brahmana: Theshaam thwayaasanena

praswasithavyam.Sradhayaa deyam.Asradhayaadeyam.Sriyaa deyam.Hriyaa deyam.Bhiyaa
deyam.Samvidaa deyam.Atha yadi the karmavichikitsaa vaa vrithivichikitsaa vaa syaad.
4.Ye thathra Brahmana: sammarsina: Yukthaa aayukthaa: Alookshaa dharmakaamaa:
syu: Yathaa the thathra vartharan.Thathaa thathra varthathaa: Athaabhyaakhyaatheshu.Ye
thathra Brahmanaa: Sammarsina: yukthaa aayukthaa: Alookshaa dharmakaamaa:syu:
Yathaa the theshu vartharan. Thathaa theshu varthathaa: Esha aadesa: esha upadesa: eshaa
vedopanishad. Ethadanusaasanam.Evamupaasithavyam.Eva mu chaithadupaasyam.
By teaching and learning Veda both teacher and learner are happy. They say only the truth.
They do only Dharma.Do not stop swadhyaya by any cause.After giving as Dakshina, what
the Guru loves most,do not cut your thread of children(next generation).Do not leave truth,
dharma and your efficiency .Do not negate the vibhoothy which come out of it.Do not leave
swadhaya and pravachana at any time of life. Even after leaving Gurukula,remembering and
practicing what we learned from there,one has to enter the second Ashrama Grihastha
(householder)and protect the races .What all things a householder should be doing every day?
One should not obstruct the actions for deva and pithru(for divine and ancestral duties).
Mother is Divine (God).Father is Divine(God) Acharya is Divine(God). A guest is Divine
(God).Therefore serving them all are divine actions and should never be forgotten or
obstructed.Other actions are not like that.The good history of ours like this are to be
meditated upon.The other histories are not like that. The brahmagna who are having sreyas
than us should not be insulted even without knowledge ,even by our breaths.Respect them.Do
give alms with sradha. Without Sradha ,almsgiving is not good.Whichever offering has to be
with sradha(bhakthy )sri(wealth) Vinaya (humbleness) anukampa (sympathy/ compassion)
and samvith (knowledge of Brahman).Especially the offering of knowledge has to be always
acccompnied by these.A disciple might find out a Brahmagna who is greater than his Guru
.Guru,tells the shishya,that if such an occasion happens in your life,do not insult him,but obey
what he instructs even if it is contrary to what the Guru has adviced. If you have any doubt in
our history or our actions,find out a Brahmagna who is thoughtful(yogayuktha with reflective
thinking), free thinkers (Aayuktha), Alooksha(who are not cruel)and dharmakama (who
desire only dharma)and observing such a person’s actions ,you can follow them.The
importance of observing a person for these qualities is important before following them. The
commandment (Kalpana),advice(Adesha) Vedopanishad(the secret of Veda)and Anusasana
(order) are these.This is the thing to do upasana upon.This is to be meditated upon.
Anuvakam 12
Sam no Mithra :sam Varuna:sam no bhavatharyamaa ityaadi
vyaakhyaathamethathpoorvam
This is shanthipada and with this Shikshavally ends.

BRAHMANANDAVALLY
Let us be protected together.Let us enjoy the effects of the Vidya together.Let us practice this
energy together.Let us both be energetic (Thejaswin)and without hatred(probably due to
competitive spirit) towards each other. The Guru and Shishya starts the Vidya with this
Manthra.
Anuvaka 1
Om sahanaavavathu .Sahanou bhunakthu .Saha veeryam karavaavahai.
Thejaswinaavadheethamasthu.Maa vidhwishaavahai.Om Shanthi:Shanthi:Shanthi:
1.Brahmavidaapnothi param. Thadeshaabhyukthaa .Satyam gnaanamanantham
Brahma.Yo veda nihitham guhaayaam parame vyoman.Soshnuthe sarvaan kaamaan saha
Brahmana viparichathethi.Thasmaadwaa ethasmaadaathmana
 20 
 

aakaasa:sambhootha:Aakaasaadvaayu:vaayoragni:Aagneraapa:Adbhya:Prithivi.Prithiv yaa
oushadaya: Oushadheebhyonnam. Annathpurusha: Sa vaa esha purushonnarasamaya:
Thasyedameva sira: Ayam dakshina:paksha:Ayam utharapaksha: ayamaathmaa. Idam
pucham prathishtaa.Thadapyesha sloko bhavathi .
Brahman gets the ultimate.Therefore I announce:Brahman is satya, Gnana and Anantha
(truth,wisdom and endless). The one who knows this in the heart’s cave as said by the
Veda,he attains all desires and merge with Brahman.He becomes one with Brahman. From it
was created Akasa.From Akasa in order were created Vayu Agni ,Apas ,Prithwi ,Oushadi,
Annam and this purusha.The order of creation is as follows:-
Brahman(Athman)-------Akasa---Vayu---Agni—Apas—Prithwi—Oushadi—Annam—Purusha.
That is from Brahman (Athman) the spacetime continuum and from it the winds and energy
for creation of water and earth,and then on earth the plant kingdom which produce food and
then from them the animal kingdom and man. That Purusha is made up of the Rasa (essence)
of the food .This is his head(siras). This is the northern and this is the southern part (paksha
means wing ).This is Athman.This is Pucha (tail or hind part).The tail or backside is its
prathishta (fixation). How is this body which is the essence of food formed from the five
elements? This is first instructed.Then the Guru tells the directions based on that body .The
body ,its head,its two directions ,up,down, right and left ,the hind part or tail are mentioned in
gross way . After this we see a journey from this external gross body into the internal body of
bliss(Ananda).Brahman is ultimate wisdom,endless ultimate bliss and truth and the one who
knows Brahman thus becomes wise,blissful and truthful .Only such a knower of Brahman
,wise, truthful and blissful is called a Brahmana .In Sanskrit language Brahmana means not a
caste but one who has known ultimate truth . The cosmic Purusha Brahma ,during creation
assumed the nature of spacetime,energy ,air,water and earth with the five elements and then
plants as food and from that food was created the bodies of biological purusha( animals,birds
and other living things) and therefore biological purusha is called Annamaya .Then the
organs of cosmic andbiological purusha are enumerated and their similarity pointed out .This
is the most scientific explanation a human race had ever given to creation and whatever we
teach now is only a shadow of this first knowledge because it is truth and cannot change
much ,though the language in which it is taught had changed globally .
Anuvaka 2
1 Annaadwai prajaa:prajaayanthe.Yaa :kaaschaprithiveem srithaa:Atho annenaiva
jeevanthi.Athainadapi yanthyanthatah:Annam hi bhoothaanaam Jyeshtam.Thasmaad
sarvoushadam uchyathe.Sarvam vai thennamaapnuvanthi yennam Brahmopaasathe .Annam
hi bhoothaanaam jyeshtam.Thasmad sarvam oushadam uchyathe.Annaad bhoothaani
jaayanthe.Jaathaannyannena vardhanthe.Adhyathethi cha bhoothaani.Yasmaadannam
thaduchyatha ithi.Thasmaadwaa ethasmaadannarasamayaadanyonthara Aathmaa
praanamaya:Thenaisha poorna: S evaa esha purushavidha eva,. Thasya
purushavidhathaamanuayam purushavidha: Thasya praana eva sira: Vyaano dakshina :
paksha: Apaana uthara:paksha:Aakaasa Aathmaa.Prithwi pucham prathishtaa.
Thadapyesha sloko bhavathy .
From food is born the child.All the living things live with food only.And they go back to food
.Therefore the food is the greatest among all elements. (Bhootha)Therefore food is the
medicine (oushada) for all(sarvam).From food is born all ,by food they grow,they eat
food,and are eaten by food ,and therefore all elements are known as Food(Annam).Do
Upasana of Annam (food)as Brahman. That is having more essence of food than this.That is
full of rasa of Praana and is internal.That is poornam(perfect).That is the form of Purusha.It
is because of that Purusha form,this purusha happens.The head of that is Prana.
Dakshinapaksha is Vyana .Utharapaksha is Apana.Akasa is its Athman. Prithwi(earth)is its
Pucham(tail/hind part). From food ,the importance is now given to praana .Food (plants) are
 21 
 

the first living things which give food to man and other animals .And plants are seen on earth
which is their abode and also of the abode of all living things on earth .,Thus earth is the
fixed prathishta . But , the origin is not that ,and the solar energy and the stellar energy fields
of endless bliss and truth is the origin of earth and its beings .Thus the geocentric position
was never accepted by the Indian astronomers ,but by Indian Ayurveda physicians and
Vaasthu measuring people (who base all on earth and its surroundings) .Note that it is this
view that was transferred to the west (to Ptolemy) and it was only a beginning of a teaching
process .First understand the base –the earth and its nature,its measurements and then go
beyond it was the primary education Alexander and his followers (Ptolemy including)
derived from India .
Anuvaka 3
1.Praanam devaa anupraananthi.Manushyaa:pasavascha ye.Praano hi Bhoothaanaam aayu:
Thasmaath sarvaayushamuchyathe.Srvameva tha aayuryanthi ye praanam Brahmopasathe.
Praano hi Bhoothaanaaam aayu: Thasmaaad sarvaayushamuchyatha ithi .Thasyaisha eva
saareera athmaa ya: poorvasya.Thasmaadwaa ethasmaathpraanamayaadanyonthara
aathmaa manomaya: Thenaisha poorna: Sa vaa esha purushavidha eva.Thasya
purushavidyathaamanuayam purushavidha:Thasya yajureva sira: Rigdakshinapaksha:
Saamotharapaksha: Adesha Athmaa. Atharvaangirasa: pucham prathishtaa.Thadapyesha
sloko bhavathi .
The Indra and the deva live through Praana.Men and animals live through Prana.Prana is
the life(Ayus)of all bhootha(elements). Therefore Prana is called Sarvayusha(life of all).All
reach the complete lifespan(poornayusha)by praana.Do upasana on prana as Brahman.
Prana is life of elements.It is therefore Sarvayusha. Its body is the essence of Mind
(Manomaya) ,as Athman.The Athman of gross physical body is Praanamaya(life)and its
Athman is Manomaya (mind). By the manomaya,this prana is made perfect(poorna). That
also is in form purusha .Its head is Yajus,Dakshinapaksha is Rik,and Utharapaksha is
Saaman,the Athman is Vedavakya as Adesha, and Pucham is Atharvangirasa .It is fixed on
this pucha or tail.
Anuvaka4
1.Yatho vachoo nivarthanthe.Apraapya manasaa saha.Aanandam Brahmano vidwaan.Na
bhibhethi kadaachanethi.Thasyeisha eva sareera Athmaa ya: poorvasya.Thasmaadwaa
ethasmaanmanomayaadanyonthara Athmaa vijnaanamayasthenaisha poorna: Sa vaa esha
purushavidha eva.Thasya purushavidhathaamanuayam purushavidha:Thasya sradhaiva sira:
Ritham dakshina:paksha: Satyamuthara:paksha: Yoga Athmaa .Maha :pucham prathishtaa.
Thadapyesha sloko bhavathi .
Where the vak does not enter.where one’s mind cannot enter,there,the wise person with
Brahmagnana is not afraid.This is the Athman of that .The Athman of Manomaya is
Vignanamaya.There mind and senses do not enter.There,all words are withdrawn.It is a field
of deep silence.In that fearless field. If one enters,he /she is Brahmagnani. By this body of
wisdom the body of mind is made poorna (filled/ perfected). Its head is sradha.The Ritham is
dakshinapaksha . Satya is utharapaksha.Yoga is Athman.Mahath is the tail.
Anuvaka 5
1.Vijnaanam yajnam thanuthe.Karmaani thanuthepi cha.Vijnaanam devaa:sarve.Brahma
Jyeshtamupaasathe.Vijnaanam Brahma chedetha . Thasmaachenna pramaadyathi .Sareere
paapmano hitwaa.Srvaankaamaan samasnutha ithi. Thasyaisha eva saareera Athmaa ya
:poorvasya .Yasmaadwaa ethasmaadwijnaanamayaadanyonthara Aathmaanandamaya:
Thenaisha poorna: Sa vaa esha purushavidha eva.Thasya purushavidhathaamanuayam
purushavidha: Thasya priyameva sira: Modo dakshina:paksha: Pramoda: uthara:paksha
:Aananda Athmaa.Brahma pucham prathishtaa .Thadapyesha sloko bhavathi .
 22 
 

The vignanamaya does yajna.It also does karma.Deva(divine)do upasana on Vignanamaya

as the greatest Brahman.(Only ordinary people do Upasana of physical body as Brahman).
One who has realized that Vignana is Brahman, never deviates from it .They remove all the
sins of the physical body and attain all desires and enjoy bliss.The Athman of vignanamaya
body is the Anandamaya. It is within Vignanamaya and is filled and perfected by it.Its head is
Priyam.Dakshinapaksha is Modam,Utharpaksha is Pramodam. Anandam is Athman.
Brahman is Pucham and Prathishta.

Annamaya body is the Bhooloka

Praanamaya body is bhuvarloka
Manomaya body is Svarloka
Vignanamaya body is Maharloka .This was earlier said as seen by the son of Mahachama.It
was said to be seen as a breast hanging in the palate (which is uvula anatomically)and was
termed Indrayoni.In the middle of Anandamayakosa. This is the form of Athman.The state
described as Satyathma Praanaaraamam Mana Anandam by Prachinayogi is described here
.This is how it has to be meditated upon.
Anuvakam 6
1.Asanneva sa bhavathi.AsadBrahmethi veda cheth .Asthi Brahmethi chedveda.
Santhamenam thatho vidurithi.Thasyaisha eva saareera Athmaa ya: poorvasya.
Athaathonuprasnaa: Uthaavidwaanamum lokam pretya
kaschithsamasnuthaa e . Aho vidwaanamum lokam pretya kaschithsamasnuthaa e u .
Sokaamayatha.Bahu syaam prajaayeyethi.Sa thapothapyatha.Sa thapasthapthwaa idam
sarvam asrijatha yadidam kimcha.Thathsrishtwaa thadevaanupravisath. Thadanupravisya
sacha thyachaabhavath.Niruktham chaaniruktham cha .Nilayanam chaanilayanam
cha.Vijnaanam chaavijnaanam cha.Satyam chaanritham cha satyamabhavatha.Yadidam
kincha. Thathsatyamityaachakshathe.Thadapyesha sloko bhavathi .
Whoever thinks that Brahman is Asath (nonexistent/untruth)he too becomes Asath
(nonexistent/untruth).The truth(Asthi)of Brahman if known,his truth is known by all. The
Athman of Vignanamaya is this.No one can think that “I don’t exist” and all think “I am “(I
exist) .That I is this physical body made of food and which is decayed ,according to some,and
it is this group who misunderstand that Brahman does not exist.If Brahman is untruth
(nonexistent)I also do not exist.If Brahman exists,I too exists.I am Brahman,Athman ,not this
physical body.Thus the fame of Brahmagna among scholars lasts forever even if his/her body
of annamaya,praanamaya,manomaya falls. Now some questions related to these. Where does
 23 
 

a person who is not a scholar go after he/she leaves body/earth? Does the scholar leave that
worlds? Does he attain any world? If so when? The Brahamananda of one who reached
Anandamaya is endless when compared to the happiness of the annamaya, pranamaya,
manomaya , vignanamaya bodies.He is fixed there forever.The journey from the Asath
Annamaya body to the Sath Annandamaya body is now explained. He desired.Let me be
many children(praja).He did austerities(Thapa).From that thapa(heat)he created all.In all his
creation he entered.He became sath, asath, niruktha ,aniruktha, nilayana, anilayana,
vignana,avignana,satya and asatya. Because of that all these seen also became truth.
Therefore we call it truth. isavasyamidam sarvam.In all only God exists.It is because God
exists in everything,(even in untruth)we call everything truth.There is nothing but truth.
Anuvaka 7
1.Asadwaa idamagra aaseeth.Thatho vai sadajaayatha.Thadaathmaanam
swayamakurutha.Thasmaathathasukrithamuchyatha ithi.Yadwai thadsukritham raso vai sa:
Rasam hyevaayam labdhwaanandi bahvathi.Ko hyevaanyaathka: Pranyaad yadesha aakaasa
aanando na syaad.Esha hyevaanandayaathi.Yadaa hyevaisha
ethasminndrishyenaathmyenirukthenilayanebhayam prathishtaam vindathe.Atha sobhayam
gatho bhavathi.Yadaa hyevaisha ethasminrithamantharam kuruthe.Atha thasya bhayam
bhavathi .Thathveva bhayam vidusho manuaanasya.Thadapyesha sloko bhavathi.
In the beginning this (body made of food)was untruth.From it was born the truth I .It was
born out of Athman by itself.Therefore it is called Sukritha (good action/ own creation).The
saying that to take a human body is sukritha is because it was created from Athman by its
own action.That which was nonexistent first,and which took form as sukritha of Athman/
Brahman as truth,is the entire creation.The seen is truth because it came out of the truth
(Brahman/Athman)which is absolute truth. This itself is sukritha.It is full of essence.Drinking
that essence I became blissful.Which prana is there that is blessed as I am?What else is this
Akasa other than bliss?This makes one blissful, no doubt.These are the words of a human
being who has enjoyed the bliss of Chidakasa in his/her Hridakasa itself.The cosmic and
biological energy is one.Only by that oneness this experience is possible. When ,the person
gets fixity(prathishta)which is unseen, without any other basis,and without a body ,and word
and fearless, that person becomes fearless and blessed.His head becomes priya (dear)the
happiness is his two sides,and Athman is endless Ananda. One who reach this is Brahman full
of bliss.( Anandamaya .)
Anuvaka 8
1.Bheeshaasmaadvaatha:pavathe. Bheeshodethi Surya: Bheeshaasmaadagnischendrascha.
Mrityurdhaavathi panchama ithi . Sishaanandasya meemaamsaa bhavathi.Yuvaa
syaathsaadhuyuvadhayaayaka aasishto dridishto balishtasthasyeyam prithivi sarvaa vithasya
poornaa syaad.Sa eko maanusha aananda: The ye satham maanushaa aananda:
2.Sa eko manushyagandharvaanaamaananda: Srothriyasya chaakaamahathasya.The ye
satham manushyagandharvaanaamaanandaa: Sa eko devagandharvaanamaananda:
Srotheeyasya chaakaamahathasya.The ye satham devagandharvaanaam aananda:Sa eka:
Pithrunaam chiralokalokaanaam aananda: Srothreeyasya chaakaamahathasya. The ye
satham pithrunaam chiralokalokaanaamaananda: Sa eka aajaanajaanaam
devaanaamaananda:
3.Srothreeyasya chaakaamahathasya .The ye sathamaajaanajaanaam Devaanaamaananda:
Sa eka :karmadevaanaam devaanaamaananda: Ye karmanaa devaanapiyanthi.Srothriyasya
chaakaamahathasya .The ye satham karmadevaanaam devaanaamaanandaa: Sa eko
devaanaam aananda: Srothriyasya chaakaamahathasya .The ye satham
devaanaammaananda: Sa eka Indrasyaananda:
4.Srothriyasya chaakaamahathasya .The ye sathamindrasyaanandaa: Sa eko
Brihaspatheraananda:Srothreeyasya chaakaamahathasya. The ye satham
 24 
 

Brihaspatheraanandaa: Sa eka :prajaapatheraananada: Srothreyasya

chaakaamahathasya. The ye satham Brihaspatherananda: Sa eka: prajaapatheraananda:
Srothreyasya chaakaamahathasya .The ye satham prajaapatheraananda: Sa eko Brahmana
aananda : Srothriyasya chaakaamahathasya.
5.Sa yaschaayam purushe yaschaasaavaaditye sa eka: Sa ya evamvidasmaallokaathpretya.
Ethamannamayamaathmaanamupasamkraamathi.Etham
praanamayamaathmaanamupasamkraamathi. Etham
vijnaanamayamaathmaanamupasamkramathi.Ethamaanandamayamaathmaanamupasam
kraamathi.Thadapyesha sloko bhavathi.
I am fearless.The winds blow fearing me.The sun rise fearing me. Agni,Indra and Mrityu are
afraid of me and follow me.These five do their actions fearing me.
From this blissful state starts every Meemamsa(enquiry).To a person who is good,
learned,disciplined,and resolute and strong ,this earth with all its wealth give herself in
service.For a human being this is the greatest bliss possible.The bliss of a human Gandharva
is the bliss of such 100 human beings.It is the bliss of one srothriya (vedagna)who has no
desires at all. The statement that every enquiry starts from happiness is noteworthy.Whether
the enquiry is that of Sankara, Jaimini or Badarayana the enquiry starts from bliss of
experience.The experience has to be our own (swanubhoothy)and that is a darsana
(viewpoint). This experience as a result of previous good acts happens in jagrad,dream or
dreamless sleep and a human being starts enquiring into the truth of it .The life becomes a
mission for finding out the root of that experience. From here we find a very serious attempt
to measure the bliss on a decimal scale. The bliss of 100 human Gandharva is that of one
divine gandharva.It is the bliss of a srothreeya who has no desires The bliss of 100
devagandharva is the bliss of a ancestor who is forever living in ancestral worlds.It is a
Srothriya’s bliss The bliss of 100 ancestors is the bliss of one deva who has n rebirth.It is
bliss of a Srothreeya The bliss of 100 deva is bliss of one Karmadva and that is bliss of a
srothreeya The bliss of 100 karmadeva is bliss of Indra.It is bliss of srothreeya
The bliss of 100 Indra is the bliss of Brihaspathy .It is bliss of srothreeya The bliss of 100
Brihaspathy is bliss of one Prajapathy.It is bliss of a srothreeya The bliss of 100 prajapathy
is the bliss of one Brahma.It is a bliss of srothreeya. The same style in which the human days
are compared to days of Brahman to measure endless time with finite time,is used here for
measuring endless bliss.The measurement ascends from the bliss of ordinary healthy learned
human being to endless bliss of Brahman.The way how a srothreeya ascends these steps is
shown. The one who knows the purusha in the sun,when he leaves the world leaves in order
the annamaya,praanamaya, manomaya and vignanamaya Athman and then merge in bliss
(anandamaya) Thus the question is answered.
Anuvakam 9
1 Yatho vacho nivarthanthe apraapya manasaa saha.Aanandam Brahmano Vidwaan na
bibhethi kuthaschanethi .Ethamha vaava na thapathi.Kimaham saadhu naakaravam
.Kimaham paapamakaravamithi.S ya evam vidwaanethe Aathmaanam sprunuthe.Ubhe
hyevaisha ethe Aathmaanam sprunuthe.Ya evam veda. Ityupanishad
Where the word cannot enter ,and where the mind cannot enter ,the wise Brahmagna does not
feel afraid.The teaching of Anuvakam 4 is again repeated to show its importance.In that
fearless state :Should I do this?Should I not do this”etc never exists. Why didn’t I do good
acts and why did I do bad act does not arise.Because of lack of dualities he/she is not feeling
heat or sorrow.The one who know Athman considers both alike .Thus the Upanishad
declares. The guru and shisya then repeats the manthra Om sahanavavathu and stops there.
BRIGHUVALLY
After Shanthipada as before, the teaching starts.
Anuvaka 1
 25 
 

Brighurva Vaaruni :Varunam pitharamupasasaara adheehi bhagavo Brahmethi. Thasmaa

ethathprovaacha .Annam praanam chakshu: srothram mano vaachamithi. Thaamhovaacha.
Yatho vaa imaani bhoothaani jaayanthe.Yena jaathaani jeevanthi
yathprayanthyabhisamvisanthi. Thadvijignaasavya.ThadBrahmethi.Sa thapothapyatha.Sa
thapasthapthwaa .
Bhrighu ,the son of Varuna went to his father ,Varuna and said:Bhagavan,Teach me
Brahman.
Varuna told him:-Annam,Praana,Chakshu,Srothra and Vaak. (food,breath,eye,ear and word)
From what all these elements were born,in which all that is born lives,and into which all of
them journeys and enter, enquire that with careful concentration.That is Brahman. In
Brahmanandavally we saw how a Brahmagna step by step enquires food,life,sensory
faculties and words (mind and wisdom)to reach bliss .The Brighuvally introduces Bhrighu as
such a Brahmagnani .He got advice from his father ,the Lord of the oceans and went to do
Thapas. He crossed food,life,mind and wisdom and reached bliss .
Anuvaka 2
1.Annam Brahmethi vyajaanaath.Annadwaeva khalwimaani bhoothaani
jaayanthe.Annena jaathaani jeevanthi .Annm prayanthyabhisamvisantheethi . Thadvijnaaya
punareva varunam pitharamupasasaara.Adheehi bhagavo Brahmethi .Thmhovaacha.
Thapasaa Brahma Vijijnaasaswa. Thapo Brahmethi.Sa thapothapyatha.Sa thapasthathwaa .
At first he imagined that food is Brahman and did Thapas.From food all beings are born and
live withit and goes back into it.Thus decided Bhrighu went back to Varuna.Varuna said:By
Thapas know Brahman. Thapas is Brahman.
Anuvaka.3
1.Praano Brahmethi vyajanaath. Praanaadhyeva khalwimaani bhoothaani jaayanthe.
Praanena jaathaani jeevanthi.Praanam prayanthyabhisamvisanthithi. Thadvijnaaya
punareva varunam pitharamupasasaara.Adheehi bhagavo Brahmethi. Thaamhovacha.
Thapasaa Brahma vijijnaasaswa. Thapo Brahmethi sa thapothapyatha.Sa thapasthathwaa.
This time Bhrighu did thapas on Praanamaya body as Brahman.By prana all beings get
life,and sustain life and goes back to it.Thus decided he came back.Varuna said.Thapas is
Brahman.Do thapas and know it.
Anuvakam 4
1.Mano Brahmethi vyajaanaath.Manaso hyeva khalwimaani bhoothaani jaayanthe.
Manasaa hyeva khalwimaani bhoothaani jaayanthe.Manasaa jaathaani jeevanthi.
Mana:prayanthyabhisamvisantheethi.Thadvijnaaya punareva varunam
pitharamupasasaara.Adheehi bhagavo Brahmethi. Thamhovaacha.Thapasaa Brahma
vijijnaasaswa.Thapo Brahmethi.Sa thapothapyatha.Sa thapasthathwaa .
From mind all is born and by mind all live and to mind all go back. Thus deciding he came
back .Varuna said.Do thapas,and Thapas is Brahman.Know Brahman by Thapas.
Anuvaka 5
1.Vijnaanam Brahmethi Vyajanaath.Vijnaanaadwayeva khalwimaani bhoothaani
jaayanthe.Vijnaanena jaathaani jeevanthi.Vijnaanam
prayanthyabhisamvisantheethi.Thadvijnaaya punareva varunam
pitharamupasasaara. Adheehi bhagavo Brahmethi.Thamhovacha.Thapasaa Brahma
vijijnaasaswa,Thapo Brahmethi .Thamhovaacha.Thapasaa Brahma vijijnaasaswa.Thapo
Brahmethi .sa thapothapyatha.Sa thapasthapthwaa.
From vignana all elements are born.In it they live.Into it they go back.Thus deciding Brighu
went back.Varuna said to do thapas and know Brahman through thapas since thapas is
Brahman.
Anuvaka6
1.Aanando Brahmethi vyajaanaath .Aanandaadwyeva khalwimaani bhoothaani
 26 
 

jaayanthe.Anandena jaathaani jeevanthi.Aanandam prayantyabhisamvisantheethi saishaa

bhaargavee vaarunee vidyaa parame vyoman prathishtithaa.Sa ya evam veda
prathithishtathi.Annavaanannado bhavathi.Mahaan bhavathi prajayaa pasubhir
Brahmavarchasena.Mahaan keerthyaa.
At last he directly perceived that bliss is the origin of all,and in it all live and into it all go
back.Since this Brahmavidya was first discovered by Bhrighu,son of Varuna,this is called
Bhargavi Vaarunividya.This Vidya has prathishta in the Chidakasa,which is paramavyoma.
The one who gets this vidya also gets lots of food,and eats lots of food.He gets lots of
cattle,children and become great with Brahmavarchasa.By his fame he becomes great. In the
first Anuvaka of Brahmanandavally the Brahman was said to be “Satyam, Gnaanam,
Anantham” within the paramavyoma of heart’s cave(yo vedanihithamm guhayam parame
vyoman).That is said to be fixed in paramavyoma of chidakasa here.The one who aquires this
knowledge is simultaneously rich in food and one who eats food a lot and gives a lot of
food.The wealth of a agroeconomy is food sufficiency ,lots of cattle and children to continue
the co-operative guild dharma.These worldly wealth as well as spiritual wealth
(Brahmavarchasa)are attained by the person who know the Brahmana.Because of the fame
of this Guru and his prosperous hermitage disciples from far off places come to him.The
Guru who has realized the Anandamaya Brahman within ,does not insult the external body
.Because it is Annam (food)and food should not be insulted. It is quite natural that it is the
first discovery of Bhrighu ,son of Varuna of the western sea-coast of India. Bhrighu had his
hermitage on west coast of India called Bhrighukatcha extending from the Sindhu river,along
Gujarath , Sourashtra,Maharashtra , Karnataka Kerala coast .This is the belt of Bhrighu
and his disciples to which Parasurama (founder of Kerala)belongs .Therefore the vedic Rishi
Bhrighu is a link of importance for this teaching which is based on agroeconomy,food
sufficiency due to monsoon winds and climate and also the supreme knowledge of Brahman.
The Indus valley civilization is a contribution of these people and of the people who lived in
the Saraswathi, Gangha valleys who were closely related to them.
Anuvaka 7
1.Annam na nindhyath.Thadvratham.Praano vaa annam .Sareeram annaadam.Praane
sareeram prathishtitham.Sareere praana: prathishtitha:Thadethadannamanne
prathishtitham.Sa ya ethadannamanne prathishtitham veda prathithishtathi.Annavaanannado
bhavathi.Mahaan bhavathi prajayaa pasubhirbrahmavarchasena.Mahaankeerthyaa.
Do not insult food.That must be your vow.Praana is food.Body is that which devours that
prana as food.Body is fixed in prana and prana is fixed in body. Food is thus fixed in
food.Knowing this,one becomes rich in food,eater of food and giver of food.He has
food,cattle, children and Brahmavarchas and fame.
Anuvaka 8
1.Annam na parichaksheetha.Thdvratham.Aapo vaa annam .Jyothirannaadam. Apsu
jyothi:prathishtitham.Jyothishyaapa:prathishtitha.Thadethadannamanne prathishtitham.
sa ya ethadannamanne prathishtitham veda prathithishtathi. Annavaanannaado
bhavathi.Mahaan bhavathi prajayaa Pasubhir Brahmavarchasena.Mahaankeertyaa.
Do not negate food.Taht should be your vow.Water is food .Jyothis (heat and light )is the
eater of that food.Water is fixed in heat and heat is fixed in water. Food is fixed in food.
Knowing this one becomes rich in food,eater of food and giver of food with lot of food, cattle
and children and Brahmavarchas .He becomes great with fame.
Anuvakam 9
1.Annam bahu kurveetha.Thadvratham.Prithivee vaa annam.Aakaasonnaada:
Prithivyaamaakaasa:prathishtitha: Aakaase prithwee prathishtithaa. Thadethannamanne
prathishtitham.Sa ya ethadannamanne prathishtitham veda prathithishtathi.
Annavaanannaado bhavathi.Mahaanbhavathi prajayaa
 27 
 

pasubhirbrahmavarchasena.Mahaankeertyaa.
Create (produce)lot of food.Let that be your vow.This earth is food.This Akasa is the
devouvour of it.Akasa is fixed in earth and earth in Akasa.Food is fixed in food.Knowing this
one becomes rich in food,eater of food and giver of food with lot of food and catle and
children as well as Brahmavarchas.He is great by his fame.
Anuvakam 10
1 Na kamchana vasathou pratyaachaksheetha.Thadvratham.Thasmaadyayaa kayaa cha
vidyayaa bahuannam praapnuyaath.Aaraadhyasmaa annamityaachakshathe.Ethadwai
mukhathonnamraadwam.Mukhathosmaa annamraadhyathe.Etahdwai
madhyathonnamraadwam.Madhyathosmaa annamraadhyathe.Ethadwaa
anthathonnamraadhwam.Anthathosma annamraadhyathe.
2.Ya evam veda.Kshema ithi vaachi.Yogakshema ithi praanaapaanayo : karmathi hasthayo:
Gathirithi paadayo:Vimukthirithi paauou.Ithi maanushi:samaajnaa:Atha Daivi: Thripthirithi
vrishtou. Balamithi Vidyuthi.
3.Yasa ithi pasushu. Jyothirithi nakshathreshu. Prajaathiramrithamaananda ityupasthe.
Sarvamityaakaaase. Thathprathishtetyupaaseetha.Prathishtaavaan bhavathi. Thanmaha
ityupaaseetha.Mahaan bhavathi.Thanmana ityupaaseetha. Maanavan bhavathi .
4.Thannam ityupaaseetha.Namyanthesmai kaamaa: Thadbrahmetyupaaseetha. Brahmavaan
bhavathi.Thadbrahmana:parimara ityupaaseetha. Paryenaam mriyanthe dwishantha:
sapathnaa:pariyepriyaa braathruvyaa: sa yaschaayam purushe yaschaasaavaaditye sa eka:
5.Sa ya evamvith. Asmaallokaathpretya.
Ethamannamayamaathmaanamupasamkramya.Etham
praanamayamaathmaanamupasamkramya.Etham
manomayamaathmaanamupasamkramya.Etham
vijnaanamayamaathmaanamupasamkramya.Etham aanandamayamaathmaanamupasamk
ramya.Imaamllokaankaamaanni kaamaroopyanusamcharan. Ethathsaama gaayannaasthe
Haa u vu haa u vu haa e vu haa u vu haa u vu .
6.Ahamannamahamannamahamannam.Ahamannado e ahamannado e ahamannada: Aham
slokakridaham slokakridaham slokakrith .Ahamasmi prathamajaa rithaa e sya . Poorvam
devebhyomrithasya naa e bhaayi.Yo maa dadaathi sa edeva maa e vaa:
Ahamannamannamadanthamaa edbhi.Aham viswam bhuvanamabhyabhavaa emam.
Suvarnajyothi :ya evam veda. Ityupanishath.
The guests who come in search of place to live should never be sent back.Let this be your
vow.For that produce and save lot of food. Say”The food is ready”.Prepare food nicely and
give it nicely to guest.Even if your food is prepared with medium quality or poor quality,
whatever you have offer it to guest with respect. This vow of feeding the guests had ben the
vow of India for millennia.The concept was “Athithi Devo Bhava” or Guest is Divine (God).
Even in poor families the vow of giving whatever available for a guest was observed in
ancient times.To withhold food from guest was a great sin and nobody did that .This vow was
taken by every householder as greatest punya (good deed). How can one know Brahmananda
in another person?As Kshema (welfare)in word(Vak),as Yogakshema in Praanaapaana,as
Karma in hands and as Gathi(movement)in feet.As vimukthy(liberation)in Paaaya(perineum).
The one who utters words which will bring welfare to all the world is Brahmagan. The one
who wears the yogakshema of entire world in his life breath is Brahmagna(Gita:
Yogakshemam Vahamyaham).The one who is efficient with his hands in any job that he does
is a Karmayogin and he knows Brahman .The one who does not lead a fixed life in one place
but always move about (wandering life)from place to place (move by feet)also is Brahmagna.
The movement through payam is the birth,death and after birth and the ancestral worlds.But
the liberation through the Vidrutha or Brahmarandhra (which is called Nandana)is having
movement to Devayana and has Brahmagnana. The householder life and creation of new
 28 
 

samsara for ever is praised and hence even the vimukthy of paaya into ancestral worlds is
praised as liberation by Nishkamakarma.That even is Brahmananda for a
Nishkamakarmayogin.
Which among the Daivi Sakthy(divine powers)is considered as Brahmananda? In Rains it is
satisfaction.In electricity it is strength.In cattle it is fame.In stars it is light.In Upastha it is the
eternal bliss of creation of prajapathy.In Akasa all these(sarvam).
Some people do upasana on Brahman as Prathishta (fixed ).They become fixed
(Prathishtaavan). Some do Upasana as Maha .They become great.Some do Upasana as
Mind.They become people with reflective analytical thought (Manana).Some people do
upasana as Nama : All desires do Namaskar to them.The one who does upasana of Brahman
as Ekam Brahman itself becomes Brahman.Some people do upasana of Brahamn as
Samhara (killing) form.All enemies around them are destroyed . That person who knows
that in this Purusha and that Sun like this,that person when he leaves world leaves annamaya,
praanamaya,manomaya ,vignanamaya in order and merge with Anandamaya Athman.He has
enjoyed every food and every kaam apossible in this world and he becomes Kaamaroopi and
travels singing the Saamagaana. The saamagaana of that Athman who is in bliss forever is
given thus:
Haavu Haavu Haavu
Aham annam Aham annam Aham annam
Ahamannado ahamannado ahamannadam
Aham slokakridaham slokakridaham slokakrith
Ahamasmi prathamaja rithasya
Poorvadevebhyo amrithasyasaabhaayi
Yo maa dadaathi sa idevam aava:
Ahamannamahamannamadanthamaadmi.
Aham viswam bhuvanambhyava Om
Suvarnajyothi:ya evam veda.Ithyupanishada.
The sthobha or expression of Haavu thrice is to show the wonderful experience of bliss and
its satisfaction.I am food and I am enjoyer too is repeated thrise . Then announces that I am
the creator of the sloka (The poem)and is the poet . This is also repeated thrice.
The poet is creator of a world of vak (fire)as agni.The vedavak comes out of that creator with
Brahman experience naturally ,with bliss and energy and truth.The poet is thus the first son
of this order or the knower of the order of universe for the first time.The one who knows the
enrgy cycle and the food cycle and the water cycle which gives rise to food and life on earth
and to the knowledge or Vidya of it for welfare of all.The new poet says I am the eternal
among the ancesters because of this eternal word and its transmission.Whoever gives Uktham
(word/offering)to me as the first Guru is protected forever.Because that first poet is the world
itself.He is the winner of all these universes for the first time.He is Suvarnajyothi (golden
light) and the meaning of suvarna here ,since this is saamagaana has to be the varna and
dwani with which we started the Shikshavally.
Thus the golden varna of the first vedic vak and first knowledge of world is celebrated by the
saaman chant of Bhrighu,son of Varuna.He says I am Suvarnajyothi and know this,because
that is the Upanishadam or secret knowledge .Once we have this knowledge we will be living
in the bliss of that knowledge and we will not harm anyone anything because we have seen
Brahman in all.

KATA UPANISHAD
Shaanthipaata:
Om saha naavavathu /sahanou bunakthu/saha veeryam karavaavahai/Thejaswi
naavadheethamasthu/Maa vidwishaavahai/
 29 
 

Om shaanthi :shaanthi:shaanthi:/
Sambandhabhaashya:-
Om namo bhagavathe vaivaswathaaya mrityave Brahmavidyaachaaryaaya nachikethase cha/
Atha kaatakopanishadwalleenaam sukhaarthaprabodhanaartham alpagranthaa
vrithiraarambhyathe/
Saderdhothorvisaranagatyavasaadanaarthasyopanipoorvasya kwishpratyayaanthasya
roopamupanishadathi/Upanishachabdena cha
vyaachikhyaasithagranthaprathipaadyavedhyavasthuvishayaa vidyochyathe/ Kena
punararthayogena upanishachabdena vidyochyatha ithyuchyathe/
Ye mumukshavo drashtaanusravikavishayavithrushnyaa:santha
upanishachabdavaachyaam vakshyamaanalakshanaam vidyaamupasadyopagamya
thannishtathayaa nischayena seelayanthi theshaamavidyaathe:Samsaarabeejasya
visaranaadwimsanaad vinasanaadityanenaarthayogena vidyaa
upanishadityuchyathe/Thathaa cha vakshyathi-Nichaayya tham
mrityumukhaathpramuchyathe”(Ka U 1.3.15)ithi/
Poorvokthaviseshanaanmumukshoonvaa param brahma gamayatheethi
brahmagamayithruthwena yogaad Brahmavidyopanishad/Thathaa cha vakshyathi-
“Brahmapraaptho virajobhoodhvimrityu:”(Ka U 2.3.18)ithi/
Lokaadibrahmajagno yognisthadvishayaayaa vidyaayaa dwitheyena varena
praarthyamaanaayaa: Swargalokaphalapraapthihethuthwena
garbhavaasajanmajaraadyupadravavrindasya lokanthare pouna:punyena
pravrithasyaavasaadayithruthwena saithilyaapaadanena
dhaathwarthayogaadagnividyaapyupanishadityuchyathe/Thathaa cha vakshyathi-
Swargalokaa amrithathwam bhajanthe (K a U 1.1.13) ithyaadi/
Nanu chopanishachabdenaadhyethaaro
Granthamapyabhilashanth /Upanishadamadheemahedhyaapayaama ithi cha/ Evam naina
doshovidyaadisamsaara:hethuvisaranaadai:sadidhaathwarthasya
granthamathrosambhavaadwidyaayaam cha sambhavaath/Granthasyaapi thadarthena
thachabdathwopapathe; ,Aayuvai ghrithamityaadivath/Thasmaadvidyaayaam
mukhyayaa vrityopanishachabdo varthathe granthe thu bhakthyethi/
Evamupanishannirvachanenaiva visishtodhikaari vidhyaayaamuktha:/ Vishayascha visishta
uktho vidyaayaa:param brahma pratyagaathmabhootham/Prayojanam chaasyaa upanishada
aathyanthikee samsaaranivrithibrahmapraapthilakshanaa/Sambandhaschaivam
Bhoothaprayojanainoktha:/Atho prayokthaadhikaarivishayaprayojanasambandhaayaa
Vidyaayaa :karathalanyasthaamalakavath prakaasakathwena
visishtaadhikaarivishayaprayojanasambandhaa ethaa vallayo bhavanthi ityathasthaa
yathaaprathibhaanam vyaachakmahe/
Kata Upanishad has a peedika(preface)of four sloka to its commentary and after that the
Shanthipaada and the text proper. The peedika says:
1.The great poets praise that which has the name OM .That Brahman , the Lord of all
worlds,without Guna(Nirguna)and destructionless is worshipped.
2.This Madhu(honey)is full of Rasa (ecstacy of essence) and is the word of the Rishis who
were ever enthusiastic to enjoy the nectar,and ecstatic with the vision of the Upanishad and
researchers into the meaning of the veda .Enjoy that Madhu in this commentary.
3.In the middle of the body of waters,fixed(Dhruva) alive(Jeeva)and breathing,vibrating,and
quickmoving as a horse is carried .That eternal being,join with the origin (yoni)of the beings
having death (Martya) and move with its swadha(effects of own karma).The jeeva of a dead
man also travels.
 30 
 

4. I visualize Him ,the Protector,who moves through eternal paths to and fro .He is covered
by powers(sakthy)and vasana and comes and goes out of these worlds. The shanthipada is
the same as for Thaithereeya Upanishad.

Ch 1
Vally 1
Sl 1-4
Adhyaaya 1
Valli 1
1.Om Usanuha vai vaajasravasa:sarvavedasam dadou/Thasya ha nachikethaa naama puthra
aasa/
Sankara:- Thathraakhyaayika vidyaasthuthyarthaa/ Usaankaamayamaana:ha vaa ithi
vritharthasmaranaarthou nipaathou/Vaajamannam thaddhaanaadinimitham sravo yaso
yasya sa vaajasravaa roodeetho vaa/ Thasyaapathyam Vaajasravasa:kila viswajithaa
sarvamedheneje thathphalam kaamayamaana:/ Sa thasnkrathou sarvavedasam sarvaswam
dhanam dadou dathavaan/ Thasya yajamaanasya ha nachiketho naama puthra:kilaasa
babhoova//
2.thaamha kumaaram santham dakshinaasu neeyamaanaasu sradhaavivesa/Somanyatha
Sankara:- Tham ha nachikethasam kumaaram prathamavayasam
santhamapraapthajananasakthim baalameva sradhaasthikyabudhi:
pithrurhithakaamaprayukthaavivesa pravishtavathi/Kasminkaala
ithyaaha –rithvigamya:sadasyebhyascha dakshinaasu neeyamaanaasu
vibhaagenopaneeyamaanaasu dakshinaarthaasu aavishtasradho nachikethaa amanyatha/
Kathamityuchyathe-
3.Peethodakaa jagdhathrinaa dugdhadohaa nirindriyaa:
Anandaa naama the lokaasthaanya gachathi thaa dadath//
Sankara:-Dakshinaarthaa gaavo visishyanthe/Peethamudakam
yaamisthaa:peethodakaa:Jagdham bhakshitham thrinam yaasmithaa
jagdhathrinaa:;Dagdho doha:ksheeraakhyo yaasaam thaa dugdhadohaa:’Nirindriyaa
aprajananasamarthaa jeernaa nishphalaa gaava ityartha:/ Yaasthaa evambhoothaa gaa
rithwikbhyo dakshinaabudhyaa dadathpratyachannanandaa anaanandaa asukhaa
naametyethathdhye the lokaasthansa yajamaano gachathi//
4.Sa hovaacha pitharam thatha kasmai maam daasyaseethi
Dwitheeyam thritheeyam thamhovaacha mrityave thwaa dadaameethi//
Sankara: Thadevam kratuasampathinimitham pithruranishtam phalam mayaa puthrena
sathaa nivaaraneeyamaathmapradaanenaapi krathusampathim kruthwethyevam matuaa
pitharam upagamya sa hovaacha pitharam he thatha thaatha kasmai rithwigviseshaaya
dakshinaartham maam daasyasi prayachaseethyethath /Evamukthena pithropekshyamanoopi
dwitheeyam thritheeyampyuvaacha kasmai maam daasyasi kasmai maam
daasyaseethi/Naayam kumaaraswabhaava ithi krudha: sanpithaa tham ha puthram
kilovaacha mrityave vaivaswathaaya thwaa thwaam dadaameethi// Sa evamuktha:puthra
ekaanthe paridevayaanchakaara/Katham? Ithyuchyathe-
Vajasravas who desires ,was sacrificing all .His son,Nachikethas, though very young ,did
reflective analytical thinking(Manana)while the dakshina was being offered. The cattle
which were not drinking water,and not eating grass,and with dried udders,and having no
ability to bear child are being offered.A person who gives such cows ,will go to worlds called
“unhappy” worlds.Thinking thus he said:Father ,to whom would you offer me? The father
pretended he hadn’t heard it.The boy asked it again.When he heard it twice and thrice he
became angry and thoughtlessly replied: I will give you to Death. In Thaithareeyabrahmana
we found “Annam vai Vaja”.Vajasravas is famed for giving food to needy.Now he is doing a
 31 
 

sacrifice of everything that he has(Sarvaswadaana)desiring more fame and more effects for
his good acts.But the boy,as if he will obstruct that fame,was asking some questions which
will be heard by all assembled. The boy ,knew that the father’s desire will not be fulfilled if
he gives away such defective cattle.So Nachikethas,though a teenager ,being Sradhavan (see
Sradhavaan labhathe gnanam in Gita) tried to make his father realize his folly . But the
father got angry .The selfishness of Vajasravas,his lack of mental as well as word control is
seen in his behaviour.It is these which are obstacles to fulfillment of his desires but he
doesn’t realsie that and get angry with his son for pointing out that defect.
Sl 5
Bahoonaamemi prathamobahoonaamemi madhyama:
Kimswidhyamasya karthavyam yanmayaadha karishyathi//
Sankara:- bahoonaam sishyaanaam puthraanaam vaimi gachaami
prathama:Sanmukhyayaa sishyaadivrithyethyartha:/ Madhyamaanaaam cha bahoonaam
madhyamo madhyamayaiva vrithyaimi/Naadhamayaa kadaachidapi/Thamevam
visishtagunamapi puthram maam mrityave thwaa thwaa dadaameethyukthavaan pithaa/Sa
kimswidhyamasya karthavyam prayojanam mayaa prathena karishyathi
yathkarthavyamaddya? Noonam prayojanam anapekshaiva krodhavasaadukthavaan
pithaa/Thathaapi thathpithruvocho mrishaa maa bhoothithyevam mathwaa
paridevanaapoorvakamaaha pitharam sokaavishtam kim mayokthamithi//
I am going as the first among several others who have to go in future,and as the middle
one,between those who have already gone and who will go .What would be the duty of Yama
?What use would he have with me ?
Sl 6
Anupasya yathaa poorvam prathipasya thathaapare
Sasyamiva martya:pachyathe sasyamivaajaayathe puna://
Sankara:- Anupasyaalochaya nibhaalaya anukramena yathaa yena prakaarena
vrithaa:Poorve athikraanthaa: pithrupithaamahaadayasthava/ Thaandrishtuaa cha theshaam
vrithamaakhyaathrumarhasi/Varthamaanaaschaapare saadhavo yathaa varthanthe
thaamscha prathipasyaalochaya thathaa na cha theshu mrishaakaranam vritham
varthamanam vaasthi/Thadvipareethamasathaam cha vritham mrishaakaranam/
Na cha mrisha krithuaa kaschidajaraamaro bhavathi/Yatha:sasyamiva martyo
manushya:pachyathe jeerno mriyathe/Mritwaa cha sasyamiva aajaayatha aavirbhavathi
punarevamanitye jeevaloke kim mrishaakaranena/Paalaya aathmana :satyam/Preshaya
maam yamaaya ityabhipraaya://
Sa evamuktha:pithaathmana:satyathaayai preshayaamaasa/Sa cha yamabhavanam gathwaa
thisro raathri:uvaasa yame proshithi/Proshyagatham yamamamaatyaa bhaaryaa vaa
oochurbodhayantha:-
Seeing the dead ones of the past,and thinking of the death that will happen to the future
people,the man of the present who has to die is like a plant which matures and dies and again
comes back to life as seedling .
Sl 7
Vaiswaanara :pravisatyathithirbrahmano grihaan
Thasyaithaamshaanthim kurvanthi hara vaivaswathodakam//
Sankara:- Vaiswaanarognireva saakshaath pravisatyathithi: sanbrahmano
grihaandahannive thasya daaham samayantha ivaagnerethaam
paadyaasanaadidaanalakshanaam shaanthim kurvanthi santhothitheryathotho haraahara he
vaivaswatah udakam nachikethase paadyaartham/Thathaschaakarane pratyavaaya:
srooyathe//
The guest Brahmana entering a house is like Vaiswanara fire.The householders have to
pacify it.Hey,son of Vivaswan,take this water.
 32 
 

Sl 8 Ashaa pratheekshe samgatham soonrithaam cha

Ishtaapoorthe puthrapasoomcha sarvaan
Ethadvringthe purushasyaalpamedhaso
Yasyaanasnannuasathi brahmano grihe//
Sankara:- Ashaapratheekshenignaathapraapyeshtarthapraarthanaa aashaa
nirgnaathapraapyaarthaprathikshanam pratheekshaa the ashaapratheekshe , samgatham
thathsamyogajam phalam soonrithaam cha soonrithaa hi priyaa vaakthannimitham cha
ishtaapoorthe ishtam yaagajam poorthamaaraadikriyaajam phalam puthrapasoomcha
puthraamcha pasoomcha sarvaanethathsarvam yathoktham vringtha aavarjayathi
vinaasayatheethyethath Purushasyaalpamedhasolpaprajnasyayasmaanasswannabhunjaano
brahmano grihe vasathi/Thasmaadanupekshaneeya: sarvaavasthaaswapyathithirityartha://
Evamuktho mrityuruvaacha nachikethasamupagamya poojaapura:saram-
In which man of lesser intellect,a Brahmana spends without being fed,his desires, wishes,
wealth,truthful words,yajna like Ishtapoortha, sons ,cattle,and everything become fruitless
.Therefore Yama told Nachikethas.
Sl 9 Thisro raathriryadavaathseegrihe me anasnanbrahmannathithirnamasya:
Namasthesthu brahmanswasthi mesthu thasmaathprathi threenvwaraanvrineeshwa//
Sankara:- Thisro raathriryadhyasmaadavaathsi:Ushithavaanasi grihe me mamaanasnan he
brahmannathithi:sanamasyo namaskaaraarhacha thasmaannamasthe thubhyamasthu
bhavathu/He brahmanswasthi bhadram mesthu thasmaadbhavathonsanena
madgrihavaasanimithaaddhoshaathathpraaptyupasamamena/Yadyapi
bhavadanugrahena sarvam mama swasthi syaathathaapi thwadaathaapi
thwadadhikasamprasaadanaarthamanasanenoshithaam ekaikaam raathrim prathi
threenvaraan vrineeshwa abhiprethaarthaviseshaan praarthayaswa matha://
Nachikethaasthwaaha-yadi dithsurvaraan-
Hey,Brahman,The worshippable guest,You have lived in my house for three nights without
food.Therefore,Brahman,ask three boons for each in return.My namaskar to you.Let you get
Swasthi.
Sl10
Saanthasamkalpa :sumanaa yathaa syaadwithamanyurgouthamo maami mrityo
Thwathprasrishtam maabhivadethpratheetha ethaththrayaanaam prathamam varam vrino//
Sankara:- saanthasamkalpa upasaantha:samkalpo yasya maam prathi yam praapya kim nu
karishyathi mama puthra ithi sa saanthasamkalpa: sumanaa:prasannamanacha yathaa
syaadwithamanyurvigatharoshascha gouthamo mama pithaa maabhi maam prathi he mrityo
kim cha thwthprasrishtam thwayaa vinirmuktham preshitham graham prathi
maamabhivadethpratheetho labdasmrithi:sa evaayam puthro mamagatha ityevam
pratyabhijaanannityartha:/Ethathprayojanam thrayaanaam prathamamaadyam varam vrino
praarthaye yathprithu : parithoshanam// Mrityuruvaacha-
Mrityu,Let Gouthama become peaceful in his imagination,good minded and without anger in
me as before .When I go back with your permission,let him welcome me .This is the first
boon I want. It is interesting to see that even when facing death,Nachikethas is sure that he
will go back with Yama’s permission. There are many recent research reports on near death
experiences by the scientists.The first recorded human being who had a near death experience
and came back to tell it to others might be Nachikethas.
Sl 11 Yathaa purasthaadbhavithaa pratheetha
Oudhaalakiraarunirmathprasrishta:
Sukham rathri:sayithaa veethamnyusthwaam
Dadrisivaanmrityumukhaathpramuktham//
Sankara:-Yathaa budhistwayi purasthaath poorvamaaasithsnehasamanuithaa
pithusthathra bhavithaaa prathisamanuithasthava pithaa thathaiva
 33 
 

pratheethavaansannouddaalaki:Uddaalaka evouddaalaki:/
Arunasyaapatyamaaruni:Dyaamushyaayano vaa/Mathprasrishto
mayaanugnaatha:sa itharaa api raathri :sukham prasannamanaa: sayithaa swapthaa
veethamanyurvigathamanyucha bhavithaa syaachaam puthra dadrisivaandrishtavaansya
mrityumukhaanmrityugocharaath pramuktham santham// Nachikethaa uvaacha-
Blessed by me,Aruni,son of Udhalaka will see you liberated from face of death and will
become happyas before.He will sleep peacefully at night.His anger will be destroyed. From
what Yama says ,the three days Nachikethas spent in Yama’s abode his father has not slept
at all.The body of his son lies in deep coma as if in death and he could not bear the sorrow
that it happened because of his anger.The anger and sorrow have made him stressed.
Sl 12 &13
12..Swargaloke na bhayam kinchanaasthi
Na thathra thwam na jarayaa bibhethi
Ubhe theerthwaasanaayaapipaase
Sokaathigo modathe swargaloke//
Sankara:-Swarge loke rogaadinimitham bhayam kimchana kimchidapi naasthi na cha
thathra thwam mrityo sahasaa prabhavasyatho jarayaa yuktha iha lokavachatho na bibhethi
kuthaschith thathra/Kimchobhe asanaayaapipaase theerthwaathikramya sokamatheetya
gachatheethi sokaathiga:san maanasena du:khena varjitho Modena hrishyathi swargaloke
divye//
13 Sa thwamagnimswargamadhyeshi mrityo Prabroohi thwamsradhyaanaayamahyam
Swargalokaa amrithathwam bhajantha
Ethaddwitheeyena vrino varena//
Sankara:-Evam gunavisishtasya swargalokasya praapthisaadhanabhoothamagnim sa thwam
mrityuradhweshi smarasi jaanaasi ityartha:he mrityo yathasthwam prabroohi
kathaya sradhaanaaya sradhaavathe mahyam swargaarthine; yenaagninaa chithena
swargaloka:swargo loko yeshaam the swargalokaa:yajamanaa amrithathwam
amaranathaam devathwam bhajanthe praapnuvanthi/Thadedagnivignaanamdwitheeyena
varena vrino// Mrityo:prathigneyam-
In the world of Swarga there is no fear.There no “YoU”or fear of old age exists.The hunger
and thirst are gone and one enjoys sorrowless in heaven. Therefore ,Nrityu,you know that
Agni which takes human beings to swarga.Tell me that to me,who has sradha. The eternity of
heaven is the second boon asked.The eternal deathless world is where Mrityu or death cannot
enter.Only Mrityu knows which fire or agni takes one there,defeating himself(Mrityu ).The
way to defeat Mrityu is known only to Mrityu and that is asked a second boon.
Sl 14 &15
14. Pra the braveemi thadu me nibodha
Swargamagnim nachiketha:prajaanan
Ananthalokaapthimatho prathishtaam
Vidhi thwametham nihitham guhaayaam
Sankara:-Pra the thubhyam prabraveemi;yachayaa praarthitham thadu me mama vachaso
nibodha budhyaswaikaagramanaa : sanswargya swargaaya hitham swargasaadhanamagnim
he nachiketha:prajaananvignaathavaanaham sannityartha:/Prabraveemi thannibodhethi cha
shishyabudhisamaadhaanaartham vachanam//
Adhnaagnim sthouthi /Ananthalokaapthim swargalokaphalapraapthisaadhanam ityethath,
atho api prathishtaam aasrayam jagatho viraaadroopena thamethamagnim
mayochyamaanm vidhi jaaneehi thwam nihitham sthitham guhaayaam vidushaam budhou
nivishtamityartha://
Idam sruthervachanam-
15.Lokaadimagnim thamuvaacha thasmai
 34 
 

Yaa ishtakaa yavatheervaa yahaa vaa

Sa chaapi thathpratyavadadhyathoktham
Adhaasya mrityu:punarevaaha thushta://
Sankara:-Lokaadim lokaanaamaadim prathamasareerithwaadagnim tham prakritham
nachikethasaa praarthithamuvaachokthavaan mrityuthsmainachikethase/Kim cha yaa
ishtakaaschethavyaa: Swaroopena,yaavatheervaa samkhyayaa yathaa vaa
cheeyathegniryena prakaarena sarvamethad ukthavaanityartha:/Sa chapi
nachikethaasthanmrityunoktham yathaavatpratyayenaavadpratyucchaarithavaaan/Atha
thasya pratyuchaaranena thushta:sanmrityu:punarevaaha varathrayavyathirekenaanyam
varam dithsu:// Katham?
Nachikethas,I will tell you that agni.Know it from me.It is hidden in the cave.Know it as the
basis of endless worlds and the path to attain it.That fire,which is the beginning of worlds,the
Ishtika(bricks)needed for it were taught to him.He repeated it .Mrityu was satisfied with his
disciple’s sradha and he said
Sl16
Thamabraveethpriyamaano mahaathmaa
Varam thavehaadya dadaami bhooya:
Thavaiva naamnaa bhavithaayamagni:
Sringhaam chemaanamekaroopaam grihaana//
Sankara:-Tham nachikethasamabraveethpriyamaana:sishyayogyathaam
pasyanpreeyamaana:preethimanubhavanmahaakshudrabudhirvaram thava chathurthamiha
preethinimithamadhyethaaneem dadaami bhooya:puna:prayachaami/ Thavaiva
nachikethaso naamnaa abhidhaanena prasidho bhavithaa mayochyamaanoyamagni:/kim cha
sringhaam sabdavatheem rathnamayeem maalaamimaamanekaroopaam vichithraam
grihaana sweekuru/Yadwaa sringhaam aakoothsithaam gathikarmamayeem grihaana/
Anyadapi karmavijnaanamanekaphalahethuthwaathsweekurvityartha://
Punarapi karmasthuthimevaaha-
Mahathma who felt a love for him said.I give you another boon. Hereafter this agni will be
known in your name.Understand this Sringha (path)which has several forms.
Sl 17
Thrinaachikethasthribhiretya sandhim
Thrikarmakritharathi janammrityu
Brahmajagnam devameedyam vidituaa
Nichaayyemaaamshaanthimatyamethi//
Sankara:-Thrinaachikethasthri:krituo naachikethognischitho yena
sa:thrinaachikethasthadwijaanasthadadhyayanasthadanushtaanavaanvaa/Thribhirmaath
rupithraachaaaryairetya praapya sandhim sandhaanam samvandham
maathraadhyanusaanam yathaavathpraapyetyethath/Thadwi praamaanyakaaranam
srutyantharaad avagamyathe yathaa
“Maathrumaanpithumaanaachaaryavaanbrooyaath”(BU 4.1.2 )
ityaade:/Vedasmrithisishtairvaa pratyakshaanumaanaagamairvaa, thebhyo hi visudhi:
pratyakshaa, thrikarmakridijjyaadhyayanadaanaanaam karthaa
tharatyathikraamathi janmamrityu/ Kim cha brahmajagnam brahmano
hiranyagarbhaajjaatho brahmaja:/Brahmajaswaasou
gnaschethi brahmajagna:sarvagno hyasou/Tham devam
dyothanaagnaanaadigunavanthameedyam sthutyam vidituaa saasthratho nichaayya
drishtuaa chaathmabhaavenemaam swabudhipratyakshaam shaanthim
uparathimatyanthametyathisayenaithi/Vairajam padam
gnaanakarmasamuchayaanushtaaanena praapnothityartha://
Idaaneemagnivignaanachayanaphalam upasamharathi prakaranam cha-
 35 
 

The one who did Nachiketha yajna three times ,the one who attained the union of the
three,and the one who did the three karma cross births and deaths.Let That worshippable
Deva who knows all that were born from Brahman,is burned and let it give peace. The three
types of agni were said in 14th sloka.
1 The agni that shines within Chidakasa
2.Agni for attainment of endless worlds
3.The agni which is the basis of those endless worlds
All these three are kindled and burned.The agnihothra of a householder is the fire for
attaining endless worlds.The householder does it for own Athman as well as the welfare of
the next generations. By karma Mrityu is crossed according to Isavasya also.By meditation
one can kindle Athmachaithanya and by karma the yajna fire of Agnihothra.The base of
endless worlds is the agni Virat and it is the origin of all energy and for kindling that in our
hearts the Jyothishmathy (enlightened mind)has to be revealed.The one who kindles all the
three has crossed deaths and births.
Mrityu is called Vaivaswatha because he is son of Vivaswan or sun.In the Bhagavad Gita
,Krishna says that what he advised to Arjuna was first advised to Vivaswan,and then
Vivaswan advised that to Manu. That same secret wisdom is now given by Mrityu to
Nachikethas.In Atharvaveda we find”Acharyo Mrityu: ”.Mritue or death is a great Guru and
Nachikethas had been sent to that Guru for instruction by his father.The lessons one gets from
a deathbed are always most valuable.During Upanayana,actually a father sends his son to
Guru saying the Manthra”Mrityuraachaaryasthava:”Before wearing the Yajnopaveetha, the
boy is considered as dead.After wearing it and getting advice on Veda,he is reborn as
Brahmachari and Dwija(twice-born).Atharva says: Mrityoraham Brahmachari
yadasminicharyan Bhoothaath purusham Yamaya”I am the Brahmacharin of Mrityu and for
Yama I beg from the Bhootha (elements) the Purusha.
Acharya upanayamaano Brahmacharinam krinuthe garbhamantha:
Tham rathristhisra udare vibharthi ,tham jatham drashtumabhisamyanthi deva:
According to these Manthras in Atharvaveda the Acharya bears the student in his womb for
three days as a mother does the foetus and then reveals him to outside as adiffernt mature
person.The parents give only the anaamaya body but Acharya give the Vignanamaya body.
After that only one starts householder life and Agnihotra, creation of new generations. The
householder has to simultaneously kindle and burn the Athmachaithanya,Ahavaneeya and
Jyothishmathy and with great dhyana,karma and gnaana become respectable.Only then the
parents become satisfied and their worries about the children are over and they can sleep
peacefully . The one who kindle the three fires (ahavaneeya etc)is simultaneously makingthe
sandhi of the three agni (matha,pitha,Guru) and also doing Anushtana of the three karma
Manana, Adhyayana and Yajana.
Sl 18
Thrinaachikethasthrayamethadvidituaa
Ya evam vidwaamsinuthe naachiketham
Sa mrityupaasaanpuratha:pranodya
Sokaathigatho modathe swargaloke//
Sankara:- Thrinaachikethasthrayam yathoktham yaa ishtakaa yaavatheervaa yathaa
vethyethad vidituaavagathya yaschaivamaathmaroopena agnim vidwaamsuinuthe
nirvarthayathi nachikethamagnim krathum sa mrityupaasaan
adharmaagnaanaraagadweshaadilakshanaan puratah: agratah: poorvameva
sareerapaathaath ityartha:,pranodhyaapahaaya sokaathigo maanasairdu: khairvarjitha
ityethath modathe swargaloke vairaaje viraadaathmaswroopapratipatyaa//
One who recites this three Nachiketha ,knowing it ,and burning the Nachiketha fire,throws
away the rope of death ,conquers all sorrows and enjoy in heaven
 36 
 

Sl 19
.Esha thegnirnachiketha:swargyo
Yamavrineethaa dwitheeyena varena
Ethamagnim thavaiva pravakshyanthi janaasas-
Thritheeyam varam nachiketho vrineeshwa//
Sankara:- esha the thubhyamagnirvaro he nachiketha :swargya: swargasaadhano yamagnim
varamavrineethaa: Praarthivamaanasi dwitheeyena varena sognirvaro datha
ityukthopasamhaara:/ kinchaithamagnim thavaiva naamnaa pravakshyanti janaasou janaa
ityethath / Esha varo datho mayaa chathurthasthushtena/ Thritheyam varam nachiketho
vrineeshwa/ Thasminhyadatha rinavaanahamityabhipraaya://
Ethaavadwayathikraanthena vidhiprathishedhaarthena
manthrabrahmanenaavaganthavyam yadvaradwayasochitham vasthu/Na
aathmathathwavishayaathaathmyavijnaanam/Atho
vidhiprathishedhaarthavishayasyaathmani kriyaakaarakaphalaadhyaaropalakshanasya
swaabhaavikasyaagnaanasya samsaarabeejasya nivrithyartham
thadvipareethabrahmaathmaikathwavijnaanm
kriyaakaarakaphalaaadhyaaropanalakshanasoonyam
aathyanthikani:sreyasaprayojanam vakthavyamithi utharo grantha
aarabhyathe/Thamethamartham dwitheeyavarapraaptyaapyakrithaarthathwam
thritheeyavaragocharamaathmagnaanamantharena ityaakhyaayikayaa
prapanchayathiyatah:
poorvasmaathkarmagocharaathsaadhyasaadhanalakshanaadanityaaad virakthasya
aathmagnaanedhikaara ithi thannindaartham puthraadhyupanyaasena pralobhanam
kriyathe//
Nachikethaa uvaaha thritheeyam varam nachiketho vrineeshwetyuktha:san-
Nachikethas, This Agni,which you had as the second ,is the one which gives your heaven.All
people will spread this agni in your name.Ask for the third boon
Sl20
Yeyam prethe vichikitsaa manushye
Astheetyeke naayamastheethi chaike
Ethadwidhaamanusishtasthwayaaham
Varaanamesha varasthritheeya://
Sankara:-Yeyam vichikitsaa samsayaa:Prethe mrithe manushyesthityekesthi
sareerendriyamanobudhivyathirektho dehaantharasambandhyaathetyeke naayam astheethi
chaike naayamevamvidhostheethi chaikaithaschaaasmakam na pratyakshena naapi
vaanumaanena nirnayavijnaanamethdwijnaanaadheeno hi para:purushaartha ithyatha
ethadwidhaam vijaaneeyaamaham anusishto gnaapithasthwayaa/Varanaam esha
varasthutheeyovasishta://
Kimyamekanthatho ni:sreyasasaadhanaathmagnaanaarho na vethyethath
pareekshanaarthamaaha-
I have some doubts about the pretha men(The dead men).Some say they exist. Others say
they do not.I,being advised directly by you,let me know the truth. This is my third boon
Sl 21
Devairathraapi vichikitsitham puraa
Na hi sujneyamanuresha dharma:
Anyam param nachiketho vrineeshwa
Maa moparothseerathi maa srijainam//
Sankara:-Devairathraithasminvasthuni vichikitsitham samsayitham puraa poorvam na hi
sujneyam sushtu gneyam sruthamapi praakrithairjanairyathonu:sookshma eva athmakhyo
dharmothonyamasamdigdhaphalam varam nachiketho vrineeshwa maa maam
 37 
 

moparothsiruparodham maa kaarshoradharmarnam ivothamarna:/Athisruja vimuncha enam

varam maa maam prathi//
Even Deva had this doubt before.This is not a Vidya that you can grasp easily.This dharma is
subtlest than the atom.Nachikethas, ask for another boon.Do not put me in trouble.Sacrifice
me. The question is after death,does the Athman exist or not.That is,it is about Mrityu
himself.That is why (enam maa athisrijaa) Yama says ,sacrifice me,or that question about me
.It is easy to know heaven and the trhee fires that lead to it.But the knowledge of the dead (of
the prethaloka)is not that easy.The men on earth and deva in heaven have doubts on this .
Sl 22 Devairathraapi vichikitsitham kila
Thwam cha mrityo yanna sujneyamaathya
Vakthaa chaasya thwaadriganyo na labhyo
Naanyo varasthulya ethasya kaschith//
Sankara:-Devairathraapyethasminvasthuni vichikitsitham kilethi bhavatha eva
na:srutham/Thwam cha mrityo yadhyasmaanna sujneyamaathmathathwamathya kathayasi
,atha: pandithairapyavedaneeyathwaath vakthaa chaasya dharmasya
thwaadrikthwathulya:anya:pandithascha na labhya: anuishyamaanopi/Ayam thu varo
ni:sreyasapraapthihethu:/Atho naanyo varasthulya:sadrisosthyethasya
kaschidapyanityaphalathwaadanyasya sarvesyaivethyabhipraaya://
Evamukthopi puna:pralobhayannnuvaacha mrityu:-
Mrityu,You said this is unknown even to Deva.And that it is difficult to know. Therefore
there must be no boon equal to that knowledge. And I will never get a qualified Acharya
other than you to give advice on it.
Sl 23
Sathaayusha :puthrapouthraanvrineeshwa
Bahoonpasoonhasthihiranyamaswaan
Bhoomermahadaayathanam vrineeshwa
Swayam cha jeeva sarado yaavadichasi//
Sankara:- Sathaayusha:satham varshaanyaayumshi yeshaam
thaansathaayusha:puthrapouthraan vrineeswa/Kim cha gavaadilakshanaan
bahoonpasoon hasthihiranyam hasthi cha hiranyam cha hastihiranyam aswaamscha kim cha
bhoome:prithivya mahadvistheernimaayathanamaasrayam mandalam raajyam
vrineeswa kim cha sarvamapyedath anarthakam swayam chedlpaayurityatha aahaswayam
cha jeeva dhaaraya sareeram samagrendriyakalaapam sarado varshaani yaavadichasi
jeevithum//
Ask for children and grandchildren who live for hundred years.Plenty of cattle,
elephants,horses,gold,greatest and richest parts on earth.Ask for a boon so that you can live as
long as you want to live.
Sl 24
Ethathulyam yadi manyase varam
Vrineeswa vitham chirajeevikam cha
Mahaabhoomou nachikethasthwmedhi
Kaamaanaam thwaa kaamabhaajam karomi
Sankara:- Ethaththulyamethena yathopadishtena sadrisamanyamapi yadi manyase varam
thamapi vrineeswa/Kim cha vitham prabhootham hiranyarathnaadi chirajeevikaam cha saha
vithena vrineeswetyethath/Kim bahunaa mahatyaam bhoomou
raajaa nachikethasthwamedhi bhava/Kim chaanyakaathmaanam divyaanaam
maanushaanaam cha thwaa thwaam kaamabhaajam kaamabhaaginam kaamaarham karomi
satyasamkalpohyaham deva://
 38 
 

Or ,any other boon which you think is equivalent to this.Ask for wealth and everlasting
life.Nachikethas,I will make you the emperor of entire earth and the desirable object of all
desires.
Sl 25
. Ye ye kaamaa durlabhaa martyaloke
Sarvaankaamaamrchandatha:praarthayaswa
Imaa raamaa sarathyaa :sathoorya
Na heedrisaa lambaneeyaa manushyai:
Aabhirmathprathaabhi:parichaarayaswa
Nachiketho maranam maanupraakshi://
Sankara:- Y e ye kaamaa:praarthaneeyaa durlabhaascha martyaloke sarvaamsthaana
kaamaamrchandatha ichaatha:praarthayaswa:/Kim chemaa divyaa apsaraso ramayanthi
purushaanithi raamaa:saha rathairvarthantha ithi
sarathaa:sathooryaa:savaadithraasthaacha na hi lambaneeyaa:praapaneeyaa eedrisaa
evamvidhaa manushyairmarthyairasmadaadiprasaadamanrena/ Aabhirmathprathaamiryaa
dathaami:paricharineebhi:parichaarayaswa aathmaanam
paadaprakshaalanaadisusrooshaaam kaarayaathmana ithyrtha: / Nachiketho maranam
maranasambandham prasnam prethesthi naastheethi kaakadanthapareekshaaroopam
maanupraaksheemaivam prashtumarhasi// Evam pralobhyamaanopi nachikethaa
mahaahridavadakshobhya aaha
Whatever desires are rare and difficult to attain on earth ,ask for all that.I am giving you these
beautiful maidens with chariots,playing Santhoor and other instruments and who are never
attainable to men on earth.Make them your servants.Nachikethas,do not ask for Death.
Sl 26
Schobhaavaa martysya yadanthakaithth
Sarvendriyaanaam jarayanthi theja:
Api sarvam jeevitham alpameva
Thavaiva vaahaasthava nrityageethe//
Sankara:-scho bhavishyanthi na bhavishyanthi vethi samdihyamaana eva yeshaam bhaavo
bhavanam thwayopanyasthaanam bhogaanaam the schobhaavaa:kim cha martyasya
manushyasyaanthaka he mrityo yadethathsarvendriyaanaam thejasthajjarayanthi
apakshayantyapsara:prabrithayo bhogaa:anarthaayaivaithe
dharmaveeryaprajnaaathejoyasa:prabritheenaam kshapayithruthwaath/Yaam chaapi
dheerghajeevikaam thwam dithsasi thatraapi srunu/Sarvam yad brahmanopi
jeevithamaayuralpameva kimuthaasmadaadidheerghajeevikaa athasthavaiva thishtanthu
vaahaa rathaadaya:thathaa nrityageethe cha// Kim cha-
Mrityu,whatever temporary emotions are there,they just make man’s Thejas , aged and
weak.All life is little and temporary.Therefore let these chariots and these music and dance be
yours.I don’t need them.
Sl 27
Na vithena tharpaneeyo manushyo
Lapsyaamahe vithamadrakshma chechuaa
Jeevishyaamo yaavadeesishyasi thwam
Vasthu me varaneeya:sa eva//
Sankara:-Na prabhoothena vithena tharpaneeyo manushya:/Na hi loke
vithalaabha:kasyachithripthikaro drishta:/Yadi naamaaasmaakam vithathrishnaa
syaallapsyaamahe praapsyaamaha ityethadvithamadraakshma drishtavantho vayam
chethwaa thwaam/Jeevithamapi thathaiva/Jeevishyaamo yaavadhyaamye pade thwam
eesishyaseeshishyase prabhu:syaa:katham hi martyasthwayaa
 39 
 

samethyaalpadhanaayurbhaveth/Varasthu me varaneeya:sa eva yadaathmavijnaanam//

Yathascha-
Man is never satisfied with wealth.Once we see you,can we desire wealth ?Can we live until
you rule?I need only this boon.
Sl 28 Ajeeryathaamamrithaanaamupetya
Jeeryanmartya:kwadhya:stha:prajaanam
Abhidhyaayanuavarnaarathipramodaan
Athidheerghe jeevithe ko rameth//
Sankara:- Ajeeryathaam vayohaanimapraapnuvathaamamrithaanaam sakaasamupetya
upagamyaathmana uthkrishtam prayojanaantharam praapthavyam thebhya:prajaanan
upalabhamaana:swayam thu jeeryanmartyo jaraamaranavaan kwadhya:stha:ku”prithwi
adhyaschaantharikshaadilokaapekshayaa thasyam thishtatheethi kwadhya:stha:san
kathamevavivekebhi :praarthaneeyam puthravithahiranyaadhyasthiram vrineethe/ Kwa
thadaastha ithi vaa paadaantharam/Asminpakshe chaaksharayojanaa/Theshu
puthraadishuaasthaa aasthithi:thaathparyena varthanam yasya sa thathaastha:/
Thathodhikatharam purushaartham dushpraapamapi praapipayishu:kwa thathaastho
bhavenna kaschithadasaarajnasthadartho syaad ityartha:/Sarvo hiuparyuparyeva
bhubhooshathi loka:thasmaanna puthravithaadiloubhai :pralobhyoham/Kim chaapsara:
pramukhaanvarnarathipramodaananavasthitharoopathayaabhidyaayanniroo payan
yathaavath athidheerghe jeevithe ko viveki rametha// Atho vihaayaanityai kaamai:
pralobhanam yanmayaa praarthitham-
Once the sight of the ageless,deathless people happen,the men on earth who are learned and
who become aged do not think of the joy of the colours and desires and eros. Can they then
enjoy the continuation of such a life?
Sl 29
Yasminnidam vichikitsanthi mrityo
Yathsaamparaaye mahathi broohi nastham
Yoyam varo goodamanupravishto
Naanyam thasmaannachikethaa vrineethe//
Sankara:-Yasminpretha idam vichikitsanam vichikitsanthi asthi naastheetyevam prakaaram
he mrityo saamparaye paralokavishaye mahathi mahathprayojananimithe aathmano
nirnayavijnaanam yathadbroohi kathaya nosmabhyam/Kim bahunaa yoyam prakritha
aathmavishayo varo goodam gahanam durvivechanam praapthonupravishta:/
Thasmaaddaraadanyamavivekibhi:Praaarthaneeyamanityavishayam varam nachikethaa na
vrineethe manasaapeethi sruthervachanamithi//
Mrityu,Tell me that which is creating doubt in everyone and which is the greatest wisdom.I ,
Nachikethas do not ask for any other boon which takes me to that most secret place.
Vally 2
Sl 1
Pareekhsya sishyam vidyaayogyathaam chaavagamyaaha
1.Anyachenyadoothaiva preyasthe
Ubhe naanaarthe purusham sineetha:
Thayo:sreya aadadaanasya saadhu
Bhavathi heeyatherthaadya u preyo vrineethe//
Sankara:-Anyagprithageva sreyo ni:sreyasam thathaanyadoothaapyeva
preya:priyatharamapi/The preya:sreyasi ubhe naanaarthe bhinnaprayojane sathi
purushamadhikritham varnaasramaadivisishtam seenothi
badhneethisthaabhyaamaathmakarthavyathayaa prayujyathe
sarva:purusha:/Sreya:preyasorhyabhyudayaa mrithathwaarthaa
 40 
 

purusha:pravarthathe/Atha:sreya:preya:prayojanakarthavyathayaa thaabhyaam badhwa

ithyuchyathe sarva:purusha:/ The yadhyadhyekaikapurushaarthasambandhini
vidyaavidyaaroopathwaadvirudhe ithyanyatharaaparityaaagenaikena purushena
sahaanushtaathrumasakyathwaath thayorhituaavidhyaaroopam preya:sreya eva
kevalamaadadaanasyopaadanam kurvatha:saadhu sobhanam shivam bhavathi/
Yasthwadooradarsi vimoodo heeyathe viyujyathesmaadarthaath purushaarthaath
paaramaarthikaathprayojanaannityaath prachyavatha ityartha:/ Kosou ya u preyo vrineetha
upaadatha ityethath// Yadhyubhe api karthum swaayathe purushena kimartham preya
evaadathe baahulyena loka ityuchyathe-
There is sreyas and preyas with different meanings.Both binds man.One who accepts Sreyas
is Sadhu.One who accepts preyas falls from his goal. Preyas is mundane wealth and fame.
Sreyas is transcendental wealth and fame and liberation .
Sl2
Sreyascha preyascha manushyamethatasthou
Sampareethya vivinakthi dheera:
Sreyo hi dheerobhi preyaso vrineethe
Preyo mando yogakshemaadvrineethe//
Sankara:- Satyam swaayatha thathaapi saadhanatha:phalathascha mandabudheenaam
durvivekaroope sathi vyaamisreebhoothe iva manushyametham purushamaa
itha:praapnutha:sreyascha preyascha/Atho hamsa ivaambasa:payasthou sreya:preya:
padaarthou sampareetya samyagparigamya manasaalochya gurulaaghavam vivinakthi
prithakkarothi dheero dheemaan/Vivichya cha sreyo hi sreya evaabhivrineethe
preyasobhyarhithathwaath/ kosou?dheera: Yasthu mandolpabudhi:sa
vivekaasaamarthyayogakshemaadyogakshemanimitham
sareeraadyupachayarakshananimithyethathpreya:pasuputhraadilakshanam vrineethe//
Both sreyas and preyas comes to man.The bold circumambulates both and distinguish
between them.The bold takes sreyas more than preyas.The lesser intellects takes preyas for
the yogakshema .

Sl3
Sa thwam priyaanpriyaroopaamscha kaamaan
Abhidhyaayannachikethotyasthraakshi:
Nethaamsringhaam vithamayeemavaaptho
Yasyaam majjanthi bahavo manushyaa://
Sa thwam puna:punarmayaa pralobhyamaanopi priyaan puthraadeen
priyaroopaamschaapsara:prabrithilakshanaan
kaamaanabhidhyaayamschinthayamstheshaam anityathwaasaarathwaadidoshaan he
nachikethotyasraaksheerathisrushtavaan parityakthavaanasyaho budhimathaa thava/
Naithaamvaapthavaanasi sringhaam sruthim kutsithaam moodajanapravrithaaam
vithamayim dhanapraayaam /Yasyaam srithou majjanthi seedanthi bahavoneke moodaa
manushyaa://
Thayo :sreya aadadanasya saadhu bhavathi heeyatherthaath u preyo vrineetha ityuktham
thathkasmaadhyatha:-
Nachikethas,you distinguished the lovable and desirable forms of kaama and have forsaken
them.That wealthy path in which most of the men drown themselves,you have discarded . To
get an object is called its Yoga and protecting it forever is Kshema.To get all mundane wealth
and protect them forever and rule as king is the desire of lesser intellects.Such people we
meet in everyday life. Majority of people are in that path of wealth.But the rare and bold
intellectual observes the path carefully ,walking around them but not succumbing to its
bondage and discards the path of wealth and accepts the path of the learned.In first chapter
 41 
 

first vally we saw the path of multiple forms (Sringha)being given to Nachikethas by Yama.
In this sloka ,Yama announces the fixity of Nachikethas and his boldness in accepting only
the right chosen path and not being lured by the different paths of the wealth (sringha).
Sl 4
Dooramethe vipareethe vishoochi
Avidhyaa yaa cha vidhyethi gnaathaa
Vidhyaapsinam nachikethasam manye
Na thwaa kaamaa bahavollolupantha//
Sankara:- Dooram doorena mahathaantharenaithe vipareethe anyonyavyaavritharoope
vivekaavivekaathmakathwaathama: prakaasaaviva/Vishoochee vishoochyou naanaagathi
bhinnaphale samsaaramokshahethuthwenetyethath/ Ke the ithyuchyathe/ Yaa chaavidyaa
preyovishaya vidyethi cha sreyovishayaa gnaathaa nirjnaathaavagathaa pandithai:/Thathra
vidyaapipsinnam vidyaarthinam nachikethasam thwaamaham manye/
Kasmaadhyasmaadavidwadbudhipralobhina:kaamaa apsara: prabrithayo bahavopi thwaa
thwaam naalolupantha na vichedam krithavantha:
sreyomaargaadaathmopabhogaabhivaaanchaa sampaadanena/Atho vidhyaarthinam
sreyobhaajanam manya ityabhipraaya: Ye thu samsaarabhaajanaa:-
Which is vidya and which Avidya ?Both leads in opposite directions. Nachikethas , you
desires vidya and I know it.You didn’t get lured by the many types of desires.
Sl 5 Avidyaayaamanthare varthamaana:
Swayam dheeraa:pandithammanyamaanaa:
Dandramyamaanaa:pariyanthi moodaa
Andhenaiva neeyamanaa yathaandhaa://
Sankara:- Avidyaayaamanthare madhye ghaneebhootha iva thamasi varthamaanaa
veshtyamaanaa: puthrapasuaadithrishnaapaasasathai:/ Swayam vayam dheeraa
:prajnaavantha: pandithaa: saasthrakusalaschethi manyamaanaasthe dandramyamaanaa
anyartham kutilamanekaroopaam gathim ichantho jaraamaranarogaadidu:khai:pariyanthi
parigachanthi moodaa avivekinondhenaiva drishtiviheenenaiva neeyamaanaa vishame
pathi yathaa bahavondhaa mahaanthamanarthamrichanthi thadvath//
Atha eva moodathwaath-
Those within avidya and thinking themselves as bold and scholarly ,and yet like a blind man
lead by another blind man falls into paths of avidya and loose way are foolish. Avidya is
blind.It leads another rblind,the ignorant fool.This sloka with slight modification we will find
in Mundaka also.
Sl6 Na saamparaaya :prathibhaathi baalam
Pramaadhyantham vithamohena moodam
Ayam loko naasthi para ithi maani
Puna:punarvasamaapadyathe me//
Sankara:-Na saamparaaya :prathibhaathi/Sampara eeyatha ithi saamparaaya;
paralokasthathpraaptiprayojana: saadhanavisesha: saasthreeya:saamparaaya :sa cha
baalamavivekinam prathi na prathibhaathi na prakaasathe nopathishtatha ityethath/
Pramaadhyantham pramaadham kurvantham
puthrapasuaadiprayojaneshwaasakthamanasam thathaa vithamohena
vithanimithenaavivekena moodam thamasaachannam santham/Ayameva loko yoyam
drisyamaana:sthiyannapaanaadivisishto naasthi parodrishto loka ityevam mananaseelo
maani puna:punarjanithwaa vasam madadheenahaamaapadyathe me mrityormama/
Jananamaranaadilakshanadu:khaprabandhaarooda eva bhavatheetyartha:/Praayena
hyevamvidha eva loka:// Yasthu sreyorthaa sahasreshu kaschidevaathmavidbhavathi
thwadvidhyo yasmaath-
 42 
 

For a childish ignorant person who is mad with desire for wealth and its luxuries, the other
worlds never reveals itself.Those who think that only this world exists and the other world
doesn’t exist come to my grip again and again.
Sl 7
Sravanaayaapi bahubhiryo na labhya:
Srunuanthopi bahavo yam na vidhyu:
Aascharyo vakthaa kusalosya labdhaa
Ascharyo gnaathaa kusalaanushishta:
Sankara:- Sravanaayaapi sravanaartham srothum api yon a labhya Aathmaa
bahubhiranekai: srunavanthopi bahavonekenye yamaathmaanam na vidyurna
vidantyabhaaginosamskrithaathmano na vijaaneeyu:kim chaasya vakthaapi
aascharyodbudhavadevaanekeshu kaschid eva bhavathi/Thathaa srutwaapyasya
aathmana:kusalo nipuna evaanekeshu labdhaa kaschideva bhavathi/Yasmaad aascharyo
gnaathaa kaschideva kusalaanusishta:kusalena nipunena aachaaryenaanusishta:san//
Kasmaath-
If one gets a person who speaks /teaches of That which is rarest of rare so that it is difficult
even to be heard by many,and even if heard which is not understood by many, that itself is
the most wonderful thing.The one who is instructed by such a scholarly teacher also is a
wonde of wonders. The rarity of a person who desires to hear,learn and then have ability to
grasp and cognize and then instruct another is making the teacher as well as the disciple the
wonder of wonders and it was this which made the Guruparampara so respected.And this was
also the reason why majority didn’t get the knowledge .It was not withholding of knowledge
but inability of many to know it that made it sacred and secret .
Sl 8
Na narenaavarena proktha esha
Suvijneyo bahudhaa chintyamaana:
Ananyaprokthe gathisthra naasthi
Aneeyaanhatharkyamanupramaanaath//
Sankara:- Na hi narena manushyenaavarena prokthovarena heenena praakrithabudhinaa
ityedaduktha esha aathmaa yam thwam maam prichathi/Na hi sushtum samyagvijneyo
vijnaathum sakyo yasmaath bahudaasthi naasthi karthaakarthaa sudhosudhaa
ityaadhyanekadhaa chintyamaano vaadibhi:/ Katham puna: suvijneya ityuchyathe-
ananyaprokthenanyena aprithagdarsinaa aachaaryena prathipaadyabrahmaathmabhoothena
proktha uktha aathmani gathiranekadaasthi naastheetyadilakshanaa chinthaa
gathirathraasmin aathmani naasthi vidyathe
sarvavikalpagathipratyasthamithathwaadaathmana:/
Athavaa swaathmabhoothenanyasmin aathmani prokthenanyaprokthegathi:
Athraanyaavagathirnaasthi gneyasyaannyasa abhaavaath/Gnaanasya hyeshaa paraa nishtaa
yadaathmaikathwavijnaanam/ Athovaganthavyaabhaavaanna gathi: athraavasishyathe/
Samsaaragathirvaathra naastyananya aathmani prokthe
naanthareeyakathwaathadvijnanaphalasya mokshasya/
Athavaa prochyamaanabrahmaathmabhoothenaachaaryena proktha aathmani
agathiranavabodhoparignanam athra naasthi/ Bhavatyevaavagathisthadvishayaa
srothusthadasmyahamityaachaaryasyevetyartha: Evam suvijneya aathmaa aagamavathaa
aachaaryenaananyathayaa proktha:/Itharathaa hyaneeyaanupramaanaadapi sampadyatha
aathmaa/atharkyamatharkya:swabudhyaabhyoohena kevalena tharkena/
Tharkyamaanonuparimaane kenachith sthaapitha aathmani thatho hyanutharam
anyobhoohathi thathopyanyonuthamamithi na hi kutharkasya nishtaa kwachidvidyathe//
This is not easy to be cognized by men or deva even if thought about in several ways .If
someone else says,or recommends ,one cannot get entry into this path.Because this is sublest
 43 
 

than the subtle atom and which cannot be understood by the arguments or logic alone.
Unless one gets own experience (swanubhoothy) Brahmagnana is not attained.The one who
gets this is therefore one in a billion or trillion only.
Sl 9
Naishaa tharkena mathiraapaneyaa
Prokthaanyenaiva sujnaanaaya preshta
Yam thwamaapa:satyadrithirbathaasi
Thwaadringno bhooyaannachiketha:prashtaa;//
Sankara:-Athonanyaproktha aathmani utpannaa
yeyamaagamaprathipaaadyaathmamathirnaishaa tharkena
swabudhyabhyoohamaathrenaapaneyaa na praapaneeyaethyartha:/ Naapanethavyaa vaa na
haathavyaa thaarkiko hyanaagamajna: swabudhiparikalpitham yathkinchadeva
kathayathi/Atha eva cha yeyamaagamaprabhoothaa mathiranyenaivaagamaabhignena
aachaaryenaiva thaarkikaathprokthaa sathi sugnaanaaya bhavathi he preshta priyathama/
Kaa puna:saa tharkaagamyaa mathirityuchyathe- Yam thwam mathim madwarapradaanena
aapa:praapthavaanasi/Satyaa avithathavishayaa drithiryasya thava sa thwam
satyadrithirbathaaseetyanukalpayannaaha mrityurnachikethasam
vakshyamaanavijnaanasthuthaye / Thwaadrikvakthulyo na:Aathmabhyam
bhooyaadbhavathaadbhavathwanya: puthra:sishyo vaaa prashtaa;keedrisyaadvakthvam he
nachiketha:prashtaa// Punarapi thushta aaha-
This enlightened mind which you attained ,is unattainable with argumentative logic.Great
one,this has to be said by one (who doesn’t depend upon argument but on own experience)
for the sake of continuing the good knowledge.You are truthful (satyadrithi)and fixed in
truth.Nachikethas,I wish I get disciples equal to you ,every day.
Sl 10
Jaanaamyaham sovadhirityanityam
Na hiadhruvai:praapyathe hi dhruvam thath
Thatho mayaa naachikethaschithognir
Anityairdravyai:praapthavaansmi nityam//
Sankara:- Jaanaamyaham sevadhirnidhi:karmaphalalakshano nidhiriva praarthyatha
ithi/Asaavanityamanitya ithi jaanaami/na hi yasmaadanityai : adhruvairnityam dhruvam
thathpraapyathe paramaathmaakhya:sevadhi:yasthwanityasukhaathmaka;sevadhi:sa
evaanityairdravyai:praapathe/ Hi yathasthathasmaanmayaa jaanathaapi
nityamanityasaadhanairna praapyatha ithi naachikethaschithogni: anityairdravya
:paschaadibhi:swargasukhasaadhanabhoothognirv arthitha ityartha:/
Thenaahamadhikaaraapanno nityam yaamyam sthaanam swargaakhyam nityamaapekshikam
praapthavaanasmi //
I know wealth is temporary.The Dhruva(fixed)one cannot be attained by adhruva(unfixed or
moving/changing)one..Therefore ,in me the fire of Nachikethas was kindled.And I have
become one who attained the eternal truth through this temporary object .
Sl 11
Kaamasyaapthim jagatha:prathishtaam
Krathorananthyamabhayasya paaram
Sthomamahadurugaayam prathishtaam drishtuaa
Dhrityaa dheero nachikethothyasthraakshi:
Sankara:- Thwam thu kaamasyaapthi samaapthim,athraivehaiva sarve kaamaa:
parisamaapthaa: jagatha: saadhyaathmaadhibhoothaadhidaivaade: prathishtaam aasrayam
sarvaathmakathwaath,kratho:phalam hairanyagarbham padamanantyamaananthyam
abhayasya cha paaram paraam nishtaam , sthomam sthutyam
mahadanimaakaischaryaadhyanekagunasamhatham sthomam cha thanmahascha
 44 
 

nirathisayathwaathasthoma mahatha ,urugaayam vistheernaam gathim ,prathishtaam

sthithimaathmanonuthamaamapi drishtuaa drityaa dhairyena dheero dheemaansan
nachikethotyasraakshi : parameva aakaaamkshannathisrishtavaanasi sarvam ethath
samsaarabhogajaatham/Aho bathaanuthamagunosi// Yam thwam
gnaathumichasyaathmaanam-
Nachikethas,you boldly discarded the attainement of desires,the fixity in worlds,the end of all
krathu and the other shore of fear ,and even the vast prathishta which is great by praise
,though you saw their greatness .
Sl 12 Tham durdasam goodamanupravishtam
Guhaahitham gahyareshtam puraanam
Adhyaathmayogaadhigamena devam
Mathwaa dheero harshasokou jahaathi//
Sankara:-Tham durdasam du:khena darsanam asyethi durdarsothisookshmathwaath goodam
gahanamanupravishtam praakrithavishayavikaaravijnaanai; prachannamityethath,
guhaahitham guhaayaam budhou sthitham thathropalabhyamaanathwaath gahuareshtam
gahuare vishamenekaanarthasamkate thishtatheethi gahuareshtam/Yatha evam
goodamanupravishto guhahithaschaatho gahuareshta:atho durdasrsa:// Tham puraanam
puraathanamadhyaathmayogaadhigamena vishayebhya: prathisamhritya chethasa aathmani
samaadhaanam adhyaathmayogasthasyaadhigamasthena mathwaa devaathmaanm dheero
harshasokaavaathmana uthkarshaapakarshayo: abhaavaajjahaathi// Kim cha-
That which is difficult to be seen,which is hidden in secret ,within the cave and very ancient,
that Deva (light)is visualized by the bold when he attains Adhyathmayoga and he crosses all
sorrows and pleasures alike. The word Guha and Gahuara are both used here.Both means
cave. Then why use both terms. Guha is the cave with in the heartspace.Gahuara is the
cosmic cave of agni or energy.The commentary on Aithareya speaksof this in detail.That
energy field where all objects are born,functions and merges,and called the Khahara (cosmic
field)itself is there in heartspace as energy or light .Adhyathmayoga is the combined
adhividya and adhyathma as the commentary on Thaithareeya said .When Guru and shishya
unites,the sandhana of adhividhya as pravachana (prediction)happens only through the
sandhana of Vak where the two jaws (utharahanu and adharahanu)joins.This happens when
the great teacher Yama and great disciple Nachikethas unites .
Sl 13
Ethaschruthwaa sampariguhya martya:
Pravridha dharmyamanumethamaapya
Sa modathe modaneeyam hi labdhwaa
Vivrutham sadma nachikethasam manye//
Sankara:- Ethadaathmathathwam yadaham vakshyaami
thaschruthwaachaaryaprasaaddathsamyagaathmabhaavena parigruhyopaadaayam arthyo
maranadharmaa dharmothanupetham dharmyam pravrihyodhamya prithakkritya
sareeraade:Anum sookshmamethamaathmaanam apya praapya sa martyo
vidwaanmodathe modaneeeyam harshaneeyamaathmaanam
labdwaa/Thadethadevamvidham brahmasadma bhavanam nachikethasam thwaam
pratyapaavrithadwaaram vivruthamabhimukheebhootham manye mokshaaham thwaam
manya ityabhipraaya:// Yadyaham yogya: prasannaschaasi bhagavanmaam prathi-
Man hearing this,differenciating dharmya ,accepts and attains that which is subtler than the
atom.He enjoys by attaining that which is enjoyable.Know Nachikethas as that open door.
Nachikethas is the open door to blissful experience of wisdom.Yama opens this door for all
of us to know .What is said in Brahmanandavally of Thaithareeya on Anandamayakosa and
Brahmananda is to be remembered.The Moda is the dakshina or southern door and Yama is
the person who guards that door.
 45 
 

Sl 14 Anyathra dharmaadanyathraadharmaadanyathraasmaathkrithaakrithaath
Anyathra bhoothaascha bhavyaascha yathathparayasi thadwath //
Sankara:- Anyathra Dharmaaschaasthreeyaadharmaanushtaana
thathphalaaathathkaarakebhyascha prithagbhoothamityartha:/Thathaanyathra
adharmaathathaanyathraasmaakrithaakrithaan kritham kaaryamkritham karanamasmaad
anyathra/Kim chaanyathra bhoothaachaathikraanthaathkaalaadbhavyaacha
bhavishyathascha thathaa varthamaanaath;kaalathrayena yanna parichidyatha ityartha:/Yad
eedrisam vasthu sarvavyavahaaragocharaatheetham pasyasi thadwath mahyam// Ithyevam
prishtavathe mrityuruvaacha prishtam vasthu viseshanaantharam cha vivakshan-
That which is different from dharma,adharma,to be done and not to be done, different from
past and future ,that which is seen by you,O Yama, tell me .Thus said Nachikethas.
Sl 15 Sarve vedaa yathpadamaamananthi
Thapaamsi sarvaani cha yadvadanthi
Yadichantho brahmacharyam charanthi
Thathe padamsamgrahena braveebhyomityethath//
Sankara:- Sarve vedaa yathpadam padaneeyam gamaneeyamavibhaagenaamananthi
prathipaadayanthi thapaamsi sarvaani cha yadvadanthi yathpraapyatyarthaaneetyartha:/
Yadichantho brahmacharyam gurukulavaasalakshanamanyadwaa brahmapraapthyartham
charanthi thathe thubhyam padam yajnaathrum ichasi samgrahena samkshepatho braveemi/
Omityethath/Thadethathpadam yadbubhuthsitham thwayaa/Yadethath
omityomsabdavaachyamomsabdapratheekam cha// Atha:-
That padam which all veda speaks of,which all Thapas speaks of,and desiring which people
do Brahmacharya is said in condensed form as OM.
Sl 16
Ethaddwayevaaksharam brahma ethadwayevaaksharam param
Ethadwayevaaksharam gnaathwaa yo yadichathi thasya thath//
Sankara:- Ethadwyevaaksharam brahmaaparamethathdwayevaaksharam param
cha/Thayorhi pratheekamethadaksharam ,ethadwayevaaksharam
gnaathwopaasyabrahmethi yo yadichathi paramaparam vaa thasya thadbhavathi/Param
chegnaathavyamaparam chethpraapthavyam//
Yatha evamatha:-
That itself is the Brahman which is Akshara .(destructionless/ alphabet ).It is the Para which
is Akshara .Knowing that akshara ,whoever wishes anything, becomes his.
Sl 17 Ethadaalambanam sreshtamethadaalambanam param
Ethadaalambanam gnaathwaa brahmaloke maheeyathe//
Sankara:-Ethadaalambanmethadbrahmapraaptyaalambanaanaaam sreshtam
prasasyathamam ethadaalambanam paramaparam cha
paraaparabrahmavishayathwaath/Ethadaalambanam gnaathwaa brahmaloke maheeyathe
parasmin brahmani/Aparasminscha brahmabhootho brahmavadupaaasyo bhavathetyartha:
Anyathra dharmaadityaadinaa prishtasyaathmanoseshavisesharahitasya
aalambanathwena pratheekathwena chomkaaro nirdishta:aparasya cha brahmano
mandamadhyamaprathipathrunprathi/Athedaaneem
thasyomkaaraalambanasyaathmana:saakshaathswaroopanirdhaarayishayaa idamuchyathe-
This is the greatest on which all depends.It is beyond all dependence. Knowing this ,one
becomes great in Brahmaloka.
Sl 18
Na jaayathe mriyathe vaa vipaschin
Nnayam kuthaschinna babhoova kaschith
Ajo nitya :saaswathoyam puraano
Na hanyathe hanyamaane sareere//
 46 
 

Sankara:-Na jaayathe nothpadyathe mriyathe vaa na mriyathe chothpathimatho

vasthunonityasya anekavikriyaa: thaasaamaadyanthe janmavinaasalakshane vikriye
ihaathmani prathishidhyethe prathamam sarvavikriyaaprathishedhaartham na jaayathe
mriyathe vethi/Vipaschinmedhaavi aviparilupthachaithanyaswabhaavaath/
Kim cha naayamaathmaa kuthaschith kaaranaantharaad babhoova/Swasmaacha aathmano
na babhoova kaschidarthaantharabhootha:/Athoyamaathmaajo nitya:
saaswathopakshayavivarjitha:/ Yo hyasaaaswatha: sopaksheeyathe;ayam thu saaswathotha
eva puraaana:puraapi nava evethi/Yo hyavayavopachayadwaarenaabhinivrityethe sa
idaaneem navo yathaa kumbhaadi:/Thadvipareethasathwaathmaa puraano vridhivivarjitha
ithyartha:/ Yatha evamatho na hanyathe na himsathe hanyamaane sasthraadibhi:sareere/
Thathsthopyaakaasavadeva?/
Thee one who knows this does not take birth or die.He has not come from anywhere.He is
unborn ,eternal,ancient and forever exists even if body is destroyed .(The sloka contains the
same words of the Gita Na jayateh Mriyathe vaa in the samkhyayoga –ch 2 of GITA)
Sl 19
Hanthaa chenmanyathe hanthumhathaschenmanyathe hatham
Ubhou thou na vijaaneetho naayamhanthi na hanyathe//
Sankara:- Evam bhoothamapyaathmaanam sareeramaathraathmadrishtirhanthaa
chedyathi manyathe chinthayathi hanthum hanishyaamyenam ithi yopyanyo hatha:sopi
chenmanyathe hathamaathmaanam hathohatham ityubhaavapi thou na
vijaaneetha:swamaathmaanam yatho naayam hanthi avikriyathwaadaathmanasthathaa
na hanyatha aakaasavadavikriyathwaadeva/Athonaathmagnavishaya eva
dharmaadharmaadilakshana:samsaaro na brahmagnasya/ Sruthipraamaanyaannyaayaacha
dharmaadharmaadyanupathathe://
Katham punaraathmaanam jaanaathi ityuchyathe:-
The killer thinks I killed.The killed thinks I am killed.Both are not killing or killed.But they
do not know this.
Sl 20 Anoraneeyaanmahatho maheeyaan
Aathmaasya janthornihitho guhaayaam
Thamakrathu:pasyathi veethasoko
Dhaathuprasaadaan mahimaanamaathmana://
Sankara:-Ano:sookshmaadaneeyaanshyaamaakaaderanuthara:/Mahatho
mahathparimaanaanmaheeyaanmahathara:prithivyaade:/Anu mahadwaa yadasthi loke
vasthu thathenaivaaathmanaa nityena aathmavathsambhavathi/
Thadaathmanaavinirmukthamasathsampadyathe/ Thasmaath
asaavevaathmaanoraneeyaanmahatho
maheeyaansarvanaamaroopavasthoopaadhikathwaath/Sa chaathmaasya
janthorbrahmaadisthambaparyanthasya praanijaathasya guhaayaam hridaye nihathi
aathmabhootha :sthitha ityartha:/ Thamaathmaanam
darsanasravanamananavijnanalingamkrathurakaamo
drishtaadrishtabaahyavishayoparathabudhirityartha:/Yadaa chaivam thadaa mana aadeeni
karanaani dhaathava:sareerasya dhaaranaathpraseedantheethyeshaam dhaathoonaam
prasaadathaathmano mahimaanam karmanimithavridhikshayarahitham pasyathyayam
ahamasmeethi saakshaadwijaanaathi/Thatho veethasoko bhavathi// Anyathaa
durvijneyoyamaathmaa kaamibhi:praakrithapurushai:yasmaad-
In the cave of all these living things that subtlest than the atom ,that greater than the greatest
Athman is hidden.The one who is beyond sorrows and karma ,by his Dhathuprasada ,
visualize the Mahimana of that Athman.This sloka is seen in Swethaswethara and
Thaithareeya Aranyaka also. Krathu is karma and desire for karma.The one who has no
desire for any thing ,and has sacrificed all karma with its effects,is sorrowless and peaceful
 47 
 

and he visualize Athman with Dhathuprasada.This is important since dhathuprasada is a

medical term used in Ayurveda very often.Some commentators give meaning of Dhathu as
creator or Dhaatha and that is not the correct meaning. Chandogya Upanishad says that only
one with dhathuprasada can do Athmavichara .The story of Swethakethu taking a hunger
experiment for 15 days shows this.Nutritious food gives energy and intellectual ability and
the healthy body in healthy mind have a healthy intellect too is pointed out.Sankaraharya has
given the meaning as Dhaathoonaam prasaadaath (by the prasadha of the dhaathu or
elements). Without the healthy senses and elements one cannot cognize Athmavidya ,he
says.In the 6 Upanishads which are parts of Samaveda (Chandogya being the most
important)the santhipada contains a prayer to get strength of senses for concentration on
Vidya.The Brahman experience needs Sathwik guna which is given by dhathuprasada
alone.Dhathuprasada give chithaprasad .In the Maithreyi Upanishad first ch 15th sloka we
find:
Nitya:sudho budhamukthaswabhava:
Satya:sookshma:samvibhuschadwitheeya:
Pratyagdhathurnaathra samseethirasthi
By the bliss of that eternal ocean ,which bear each element and each senses in it ,we know
that ocean of bliss through pure senses and pure elements within the heartspace as revealed
by its own light .In a impure mind this revelation does not happen(24th sloka ).
Sl 21
Aaseeno dooram vrajathi sayano yaathi sarvatha:
Kastham madaamadam devam madanyo gnaathumarhasi//
Sankara:- Aaseenovasthithochala eva san dooram vrajathi/Sayano yaaathi sarvatha
evamasaavaathmaa devo madaamada: samadomadascha saharshoharshascha
virudhadharmavaanathosakyathwaajnaathum kastham madaamadam devam madanyo
gnaathumarhathi? Asmadaadereva sookshmabudhe:pandithasya suvijneyoyamaathmaa
sthithigathinityaanityaadivirudhaanekadharmopaadhikathwaadvirudhadharmavathwaad
viswaroopa iva chinthaamanivad avabhaasathe/Atho durvijneyathwam darsayathi kastham
madanyo jnaathumarhatheethi/ Karanaanaamupasama:sayanam
karanajanithasyaikadesavijnaanasya upasama:sayaanasya bhavathi/Yadaa chaivam
kevalasaamaanyavijnaanathwaath sarvatho yaatheeva yadaa viseshavijnaanastha:swena
roopena sthitha eva sanmanaaadigathishu thadupaadhikathwaaddooram vrajatheeva sa
chehaiva varthate// Thadvijnaanaaccha sokaatyaya ityapi darsayathi
Staying at one place,it travels fast in distant regions.lying down it enters all beings and
objects.ho else except me have got the ability (qualification)to know that deva which is both
mada (ego)and amada(egoless)?
Sl 22
Asareeram sareereshuanavastheshuavasthitham
Mahaantham vibhumaathmaanam mathwaa dheero na sochathi//
Sankara:-Asareeram swena roopena aakaasakalpa aathmaa thamasareeram sareereshu
devapithrumanushyaadisareereshu anavastheshuasthirahitheshwavasthitham
nityamavakrithamityethath , mahaantham
mahaschasyaapekshikathwasamkaayaamaahavibhum
vyaapinamaathmaanam –aathmagrahanam swathonanyathwapradarsanaartham
aathmasabda: pratyagaathmavishaya eva mukhyasthameedrisamaathmaanam mathwaa
ayamahamithi dheero dheemaanna sochathi/Na hyevamvidhasyaathmavida:sokopapathi://
Yadyapi durvijneyoyamaathmaathathaapyupaayena suvijneya evetyaaha-
In the body it remains bodyless.In those which are changing position (Anavastha) it is
located(avastha).The bold who has known the end and beyond of all Mahath and Lord ,never
experience sorrows.
 48 
 

Sl 23
Naayamaathmaa pravachanena labhyo
Na medhayaa na bahunaa sruthena
Yamevaisha vrinuthe thena labhyas-
Thasyaisha aathmaa vivrunuthe thanoomswaam//
Sankara:-Naayamaathmaa pravachanenaanekavedaswekaranena labhyo hyeyo naapi
medhayaa granthaarthadhaarnasakyaa/Na bahunaa sruthena kevalena/Kena tharhi labhya
ithyuchyathe-
Yameva swaathmaanameva saadhako vrinuthe praarthayathe thenaivaathmanaa varithraa
swayamaathmaa labhyo gnaayatha evamityethath/Nishkaamasyaathmaanam eva
praarthayatha aathmanaivaathmaa labhyatha ityartha:/ Katham labhyatha ityuchyathe –
thasyaathmakaamasyaisha aathmaa vivrunuthe
prakaasayathi paaramaarthikeem thanoom swaam swakeeyaam swayaathaathmyam
ityartha:// Kim chaanyath-
This Athman is not obtained with predictions.By intellect,or by listening lot about it,it is not
obtained.Whom this Athman loves and accepts alone is able to get it.Because ,This Athma
has accepted him as own body. This swayamvara of Athamn is the basis for many
imaginative and creative symbolic love stories in Bhakthy movements .
Sl 24
Naaviratho duscharithaannaasaantho naamamahitha:
Naasaanthamaanaso vaapi prajnaanenainamaapnuuyaath//
Sankara: Na duscharithaathprathishidhaaschuthismrityavihithaathpaapakarmanoviratha:
anuparatho naapindriyaloulyaad asaanthonuparatho naapyasamaahithonekaagramanaa
vikshipthachitha: samaahithachithopi
sansamaadhaanaphalaarthathwaannaapyasaanthamaanaso
vyaaprithachitha:prajnaanena brahmavijnaanenainam
prakrithamaathmaanamaapnuyaath/Yasthu duscharithaadviratha
indriyaloulyaaaschasamaahithachitha:
samaadhaanaphalaadapyupasaanthamaanasaschaachaaryavaanprajnaanena yathoktham
aathmaanam praapnotheetyartha: Yasthwanevambhootha:-
That one who is not yet withdrawn from gossips ,not yet peaceful,and calm and who is unable
to enter into one-pointed concentrated Samadhi does not attain Athman.Just by bookish
scholarship one does not attain Athamn. The obstacles to Athmagnaana are interest in
gossips,lack of calm mind and inability to concentrate and enter Samadhi state.This shows
why majority are away from Athamgnana.
Sl 25
Yasya brahma cha kshathram cha ubhe bhavatha odana:
Mrityuryasyopasechanam ka ityaa veda yathra sa://
Sankara:- Yasyaathmano brahmakshathre sarvadharmavidhaarake api sarvathraanabhruthe
ubhe odanosanam bhavatha:syaathaaam sarvaharopi mrityuryasyopasechanam ivoudanasya
asanathwepyaparyaapthastham praakrithabudhiryethokthasaadhanarahitha: san ka ithaa
ithamevam
yathokthasaadhanavaanivetyartha:,veda vijaanaathi yathra sa aathmethi//
Who knows the exact nature of that One ,who has for his food both Brahman and Kshathra
,and whose Upasechana(curry for taste)is Mrityu itself, ?All that is seen here is his food.He
eats and enjoys everything with his upasechana the Mrityu(death).To define that absolute
pada which is Mahantham and most secret who has words ? The 21st sloka asked kastham
madaamadam devam madanyo gnathumarhasi?
Who else other than me is qualified to know him. Here the question ka ithraa vedayasthrasa:
? is asked as a corollary to that question. Who can define him?I have qualified myself for
 49 
 

knowing the absolute ,but I don’t have enough words to define,describe or teach it means the
Guru is teaching disciple that which is unknown by ordinary senses yet experienced by one
who is having dhyana and dharana and Samadhi and urging him to do the same and have self
experience and be the next Guru in the parampara.Both self confidence and limitation of
language in defining that which is absolute wisdom are shown by these two questions.
Vally 3
Ritham pibanthaavithyasyaa vallyaa:sambandhaa:-
Vidyaavidye naanaavirudhaphale ityupanyasthe na thu saphale the
yathaavannirnothe;thanniryaarthaa ratharoopakakalpaa thathaa cha
prathipathisoukaryam/Evam cha praaptriptaapyaganthruganthavyavivekaartham
dwaavaathmanou upanyasyethe-
1.Ritham pibanthou sukrithasya loke
Guhaam pravishtou parame parardhe
Chaayaathapou brahmavido vadanthi
Panchaagnayo ye cha threenaachikethaa:/
Sankara:- Ritham satyamavasyambhaavithathwa/Karmaphalam pibanthou ekasthathra
karmaphalam pibathi bhungkthe nethara: thathaapi paathrusambandhaaath pibanthou
ityuchyathe chathrinyaayena sukrithasya swayamkrithasya karmanaa ritham ithi poorvena
sambandha:Lokesmin sareere guhaam guhaayaam budhou pravishtou ,parame
brahmapurushaakaasasasthaanaapekshayaa paramam parasya brahmanordham sthaanam
paraardham/Thasminhi param brahmopalabhyathe athasthasminparame paraardhe
haardhaakaase pravishtaavityartha: Thou cha chaayaathapaaviva vilakshanou
samsaarithwaasamsaaarithwena brahmavido vadanthi kathayanthi/Na kevalamakarmina
eva vadanthi, panchaagnayo guhasthaa ye cha thrinaachiketha:thri:krithwo
naachikethognischitho yaisthe thrinaachikethaa://
The Brahmavids who have done three Nachiketha sacrifices,who has protected the five fires
residing within the cave of the Parama (absolute)Parardha (this is equivalent to a number 1013
), and enjoying the Ritha(truth)of the sacred worlds are said to be the Aathapa (heat/ light)
and its shadow(chaaya).The five fires are the householders who kindle Garhapathya,
Dakshinagni,Ahavaneeya fire, Sabhya agni and Avasthy agni.He increases and protects the
world’s fire of five elements by producing more of them.He creates new plant and animal life
including human life .Such a householder if he performs Nachiketha thrice crosses the birth
and death cycles.(see ch 1 vally 1 sl17).They live in divine worlds knowing the truth and
rhythm of the creation and its order and enjoying that.They live in the absolute cave of the
ultimate (parama parardha).They know both the secrets of the cosmic and the heart’s space
and time and its timelessness as well. They are one with that cosmic energy.The half of Para
is parardha. The half of Paraloka (higher worlds)is this world(Ihaloka).The half of Dyo is
Prithwi or earth.The two halves have to be united to make a whole. Therefore the word
Dyavaprithwi is always used as a single word in Veda.If the other world is light ,this world is
its shadow.If paramathman is light Jeevathman is its shadow.If sun is light ,earth is its
shadow .Thus the relation of light and shadow is known for ancients and the teaching of
SunGod as the first teacher of energy to men on earth is through this shadow play .I have
explained this teaching technique in my commentary on Horizon ,the philosophical poem of
Nalapat NarayanaMenon .
Sl 2 .Ya:sethureejaanaanaamaksharam brahma yathparam
Abhayam thitheershayaa paaram naachikethamsakemahi/
Sankara:- Ya:sethuriva sethurijaanaanaam yajamaaanaanaam karminaam
du:khasamtharanaarthathwaannachikethognistham vayam gnaathum chethum cha sakemahi
saknuvantha:/Kim cha yachaabhayam bhayasoonyam samsaarapaaram thitheershathaam
tharthumichathaam brahmavidaam yathparamaasrayamaksharamaathmaakhyam brahma
 50 
 

thacha gnaathum sakemahi saknuvantha:/Parapare brahmaneekarmabrahmavidaasraye

vedithavye ithi vaakyaartha:/paraapare brahmaneekarmabrahmavidaasraye vedithavye ithi
vaakyaartha:/Ethayoreva hyupanyaasa:kritha ritham pibanthaavithi// Thathra ya
upaadhikritha :samsaari vidyaavidyayoradhikritho mokshagamanaaya samsaaragamanaaya
cha thasya thadubhayagamane saadhano ratha:kalpyathe-
That Sethu(bridge)for those who do yajna,that Aksharaparabrahman ,which is the other shore
for those who swim,let me attain that sakthy)power)for Nachikethas. Here Nachikethas is not
a Brahmin boy ,neither ris it a sacrificial method.It is that absolute Aksharabrahman itself.
That which bridges this and other world ,which takes the sacrificers,the people who swim in
the ocean of samsara,to the other shore .In that AksharaBrahman, the shadow and light are
not different ,but One.Iha and Para are one.Jevathman and Paramathman are one.The Rishi
prays that he should have the strength to experience that Oneness of Advaitha within as a
burning energy ocean.
Sl 3 Aathmaanam rathinam vidhi sareeram rathameva thu Budhim thu saaradhim vidhi
mana:pragrahameva cha//
Sankara:- Thathra thathraathmaanamrithapam samsaarinam rathinam rathaswaaminam
vidhi jaaneehi/Sareeram rathameva thu
rathabadhahayasthaaneeyairindriyairaakrishyamaanathwaaschareesya/Budhim thu
adhyavasaaya lakshanaam saaradhim vidhi budhinethrupradhaanathwaaschareerasya
saaradhinethrupradhaana iva ratha:/Sarvam hi dehagatham kaaryam budhikarthavyameva
praayena/Mana: samkalpavikalpaadilakshanam pragraham rasanaam vidhi/Manasaa hi
pragriheethaani srothraadeeni karanaani pravarthanthe rasanayevaswaa://
Know Athman as the one who sits in the vehicle.The body is the vehicle or chariot.Intellect is
the charioteer.Mind is the harness.
Sl 4 Indriyaani hayaanaahurvishayaamstheshu gocharaan
Aathmendriyamanoyuktham bhokthethyaahurmaneeshina:
Sankara:-Indriyaani chakshuraadini hayaan aahu
rathakalpanaakusalaa:sareerarathaakarshanasaamaanyaath/Thwesheva indriyeshu
hayathwena parikalpitheshu gocharaanmargonroopaadeenvishayaan vidhi /
Athmendriyamanoyuktham sareerendriyamanobhi:sahitham
samyukthamaathmaanam bhokthethi samsaarityaahurmaneeshino vivekina:/ Na hi
kevalasyaathmano bhokthruthwamasthi budhyaadhyupaadhikrithameva thasya
bhokthruthwam/Thathaa cha srutyantharam kevalasyaabokthruthwameva darsayathi-
Dhyaayatheeva lelaayatheeva(BU 4.4.7)ityaadi/Evam cha sathi
vakshyamaanarathakalpanayaa vaishnavasya padasyaathmathayaa prathipathirupapadyathe
naanyathaa swabhaavaanathikramaath//
The senses are the horses.The subjects or external things are the paths for them . The learned
call the Athman with with senses and mind as Enjoyer (Bhoktha). The horses or senses
which run madly behind their external objects has to be harnessed and controlled properly
and that is done by intellect,the charioteer who harness the mind.Then no harm will happen to
the chariot(body) horses (senses)mind and the traveler within .It will reach its goal ,the
Brahmanubhava.
Sl 5
Yasthwavijnaanavaanbhavatyayukthena manasaa sadaa Thasyendriyaanyavasyaani
drishtaaswaaa iva saarathe://
Sankara:- Thathraivam sathi yasthu budhyaakhya: saaradhiravijnaananipunoviveki
pravrithou cha nivruthou cha bhavathi yathetharo rathacharyaamayukthena
apragriheethenaasamaahithena manasaa pragrahasthaaneeeyena sadaa yuktho bhavathi
thasyaakusalasya budhisaaradhe:indriyaanyaswasthaani yaanyavasyaani
asakyanivaaranaani drishtaaswaa adanthaaswaa ivetharasaaradherbhavanthi//
 51 
 

But if that person who is ignorant and does not hold mind in check,his senses like dangerous
horses disobey and lead him to danger.
Sl 6
Yasthu vijnaanavaan bhavathi yukthena manasaa sadaa
Thasyendriyaani vasyaani sadaswaa iva saaradhe://
Sankara:-Yasthu puna:poorvokthavipareetha:saarathirbhavathi
vijnaanavaanpragriheethamanaa:samaaahithachithaa:sadaa
thasyaswasthaaneendriyaani pravarthayithum nivarthayithum vaa sakyaani vasyaani
daanthaa:sadaswaa ivetharasaaradhe://
Thasya poorvokthasyaavijnaanavatho budhisaaradheridam phalamaaha
The learned one who controls mind,has senses in his control and they like good welltrained
horses of the charioteer leads him to good path and goal.
Sl 7 &8
7.Yasthwavijnaanavaanbhavatyamanaska:sadaasuchi:
Na sa thathapadamaapnothi samsaaram chaadigachathi//
Sankara:-Yasthuavijnaanavaan bhavathi amanasko apragruheethamanaska:sa thatha
evasuchi: sadaiva ,na sa rathi thathapoorvokthamaksharam yathparam padam aamnothi
thena saaradhinaa/Na kevalam kaivalyam naamneethi samsaaram cha
janmamaranalakshanamadhigachathi//
8.Yasthu vijnaanavaanbavathi samanaska:sadaa suchi:
Sa thu thadpadamaapnothi thasmaadbhyo na jaayathe//
Sankara:- Yasthu dwitheeyo vijnaanavaan vijnaanavathsarathyupetho rathi vidwaan
ityethath;yukthamanaa:samanaska:sa thatha eva sadaasuchi sa thu thathpadamaapnothi
yasmaadaapthaadpadaath aprachyutha: sambhooya:punarna jaayathe samsaare// Ki
thathpadamityaaha-
The ignorant is always anyamanaska(mind is not concentrated)and asuchi (impure)and hence
he cannot reach that goal.He attains only samsara again and again.The learned,concentrated
and pure reach that absolute goal and never come back from it.
Sl 9
Vijnaanasaarathiryasthu mana:pragrahavaannara:
Sodhwana:paaramaapnothi thadvishno:paramam padam//
Sankara:- Vijnaanasaaradhiryasthu yo vivekabudhisaaradhi: poorvoktho mana:
pragrahavaanpragriheethamanaa: samaahithachitha:samsuchirnaro vidwaan sodhuana:
samsaaragathe :paaaram parameva adhiganthavyamityethadaapnothi
muchyathe sarvasamsaarabandhanai:thadvishno: vyaapanaseelasya
brahmana:paramaathmano vaasudevaakhyasya paramam prakrishtam padam sthaanam
sathachwamityethadyadasou aapnothi vidwaan// Adhunaa yathpadam ganthavyam thasya
indriyaani sthoolaanyaarambhya sookshmatharathasya kramena pratyagaathmathayaa
adhigama:karthavya ityevamarthamidam aarabhyathe-
Who controls mind with the charioteer of knowledge (intellect) reaches that absolute goal of
Vishnu which is beyond the paths.
Sl 10 &11
10.Indriyebhya :paraa hyaartha arthebhyascha param mana:
Manasasthu paraa budhirbudheraathmaa mahaanpara://
Sankara:- Sthoolaani thaavadindriyaani thaani yairayairaathmaprakaasanaaya
aarabdhaani thebhya indriyebhya :swakaaryebhya swakaaryebhyasthe paraa hyartha:
sookshmaa mahaanthascha pratyagaathmabhoothaascha/ Thebhyopyarthabhyascha param
sookshmatharam mahatpratyagaathmabhootham cha mana: Mana:sabdavaacham manasa
aarambakam bhoothasookshmam
 52 
 

samkalpavikalpaadhyaarambakathwaath manasopi paraa sookshmatharaa mahatharaa

pratyagaathmabhoothaa cha
budhi:Budhisabdavaachyamadhyavasaayaadhyaarambakam
bhoothasookshmam/Budheraathmaa sarvapraanibudhinaaam
pratyagaathmabhoothathwaadaathmaamahaasarvaa
mahathwaath/ Avyakthaadyathprathamam jaatham hairanyagarbham thacham
bodhaabodhaathmakam mahaanaathmaa budhai:param ityuchyathe//
11.Mahatha:paramavyakthamavyakthaath purusha:para:
Purushaanna param kimchitsaa kaastaa saa paraa gathi:
Sankara:-Mahathopi param sookshmatharam pratyagaathmabhootham sarvamahatharam
cha avyaktham sarvasya jagatho beejabhootham avyaakrithanaamaroopasathathwam
sarvakaaryakaaranasakthisamaaahaararoopam
avyakthaavyaakrithaakaasaadinaamavaachyam paramaathmanyothaprothabhaavena
samaasritham vatakanikaayaamiva vatavrikshasakthi:// Thasmaadavyakthaathpara:
sookshmathara:sarvakaaranaakaaranathwaath
pratyagaathmathwaacha mahaaamcha atha eva
purusha:sarvapooranaaath/Thathonyasya parasya prasangham nivaarayannaaha
purushaanna param kimchidithi/ Yasmaannasthi purushaad chinmaathraaghanaath param
kimchidithi vasthuantharam
thasmaadsookshmathwamahatwapratyagaathmathwaanaam saa kaashtaa nishtaa
paryavasaanam/ Athra heendriyebhya aarabhya sookshmathwaadiparisamaapthi:/Atha eva
cha
ganthoornaam sarvagathimathaaam samsaarinaam paraa prakrishtaa gathi:Yadgathwaa na
nivarthanthe(Gita 8.21;15 6)ithi smrithe:// Nanu gathischedaagatyaapi bhavitavyam/Katham
yasmaadbhooyo na jaayatha ithi? Naisha dosha:Sarvasya
pratyagaathmathwathwaadavagathireva gathirityupacharyeth/ Pratyagaathmathwam cha
darsithamindriyamanobudhiparathwena/ Yo hi ganthaa sogathamapratyagroopam
gachatyanaathamabhootham na viparyayena/Thathaa cha darsayathi
pratyagaathmatwam sarmasya-
Artha(meaning)is beyond senses.Mind is beyond Artha.Intellect is beyond mind.Mahan
Athman is beyond Intellect. Avyaktha (unmanifest) is beyond that Mahan.Purush ais beyond
Avyaktha. Beyond purusha there I snothing That is Paraagathy and it is the limit beyond all.
Sl 12 Esha sarveshu bhootheshu goodaathma na prakaasathe
Drisyathe thwagryayaa budhyaa sookshmayaa sookshmadarsibhi://
Sankara:- Esha purusha:sarveshu brahmaadisthambaparyantheshu bhootheshu
gooda:samvritho darsanasravanaadikarmaavidhaamaayaachannotha evaathmaa na
prakaasatha aathmathwena kasyachith/Aho athigambheeraa duravagaahyaa vichithra
maayaa cheyam yadayam sarvo janthu:paramaarthatah:paramaarthasathachopyevam
bodhyamaanoham paramaathmethi na grihnyaatyanaathmaanam
dehendriyaadisamghaathamaathmano drisyamanamapi
ghataadivadaathmathwenaahamamushya puthra ityanuchyamaanopi grihnaathi/Noonam
parasyaiva maayayaa momuhyamaana:sarvo loko bambrameethi/Thathaa cha smaranam-
“Naaham prakaasa: sarvasya yogamaayaasamaavritha:”(Gita 7.25)ityaadi// Nanu
virudhamidamuchyathe “mathwaa dheero na sochathi”(Ka U 2.1.4)”Na prakaasathe”(Ka U
1.3.12) ithi cha/ Naithadevam/ Asamskrithabudheravigneyathwaanna prakaasatha ityuktham/
Drisyathe thu samskrithayaa agryayaa agramivaagryayaa
thayaa,ekaagrathayopethayethyethath,sookshmayaa sookshmavasthuniroopanaparayaa kai?
Sookshmadarsibhi : Indriyebhya paraa hyarthaa: ityaadiprakaarena
sookshmathaaparamparyadarsanena param sookshmam drashtum seelam yeshaam the
 53 
 

sookshmadarsinasthai: sookshmadarsibhi: pandithairityethath//

Thathprathipatyupaayamaaha-
This Athman(Purusha)is secretly shining in every Bhootha (element).Only those with subtle
intellect can visualize that .
Sl 13 Yachedwaangmanasee praajnasthathadhyachegnaana aathmani
Gnanamaathmani mahathi nipachethadyachechaantha aathmani//
Sankara:- Yachenniyachedupasamharethpraajno viveki; kim ?
Vaagvaacham/Vaagathropalakshanaartho sarveshaamindriyaanaam/ kwa?Manasi
manasithichaandasam dairghyam/ Thacha mano yachegnaaneprakaasaswaroope budhow
aathmani/ Budhirhi mana
aadikaranaanyaapnotheetyaathmaapratyak theshaam/Gnaanam budhimaathmani mahathi
prathamaje niyacheth prathamajavath swachaswabhaaavakamaathmano vijnaaanam
aapaadayedityartha:/ Tham cha mahaantham aathmaanam yachechaanthe
sarvaviseshapratyasthamitharoopevikraye sarvaanthare sarvabudhipratyayasaakshini
mukhya aathmani// Evam purusha aathmani sarvam pravilaapya naamaroopakarmathrayam
yanmithyaagnaanavijrumbhitham kriyaakaarakaphalalakshanam
swaathmayaathaatmyagnaanena mareechyudakarajjusarpagaganamalaaneeva
mareechirajjugaganaswaroopadarsanenaiva swastha: prasaanthaathmaa krithakrityo
bhavathi yathothasthadadarsanaartham-
The Pragna withdraw Vaak in Mind.The mind in the Athman which is wisdom.The wisdom
is in Mahath Athman.And Mahan Athman is in the Shantha (peaceful)Athman. The
consciousness in dreamless state of sushupthy is called Pragna.Consciousness is equal to
Pragna in Samadhi state.The path and goal of Brahmanubhava or experience of Brahman is :-
The state of Pragna which has Vak in mind,mind in wisdom,wisdom in greatness and
greatness in peace or absolute calm .The sushupthy and Samadhi states are thus equated .To
such an Athman who is immersed in peaceful Samadhi ,the Rishi ,in next sloka asks to arise
and awake for the sake of peace of entire world.Let the peace of one person be the path for
peace of all .
Sl 14 Uthishtatha jaagratha praapya varaannibodhatha
Kshurasya dhaaraa nisithaa duratyayaa
Durgam pathasthathkavayo vadanthi//
Sankara:- Anaadhyavidyaaaprasupthaa uthishtatha he janthava
aathmagnaanaaabhimukhaa bhavatha:Jaagrathaagnaananidraayaa
dheeraroopaayaa:Sarvaanarthabeejabhoothaayaa:kshayam kurutha/
Katham ? Praapyopagamya varaan prakrishtaanaachaaryaasthadwidasthadupadishtam
sarvaantharamaathmaanamahamasmeethi
nibodhathaavagachatah/Nahyupekshithavyamithi sruthiranukampayaaya maathruvath/
Athisookshmabudhivishayathwaagneyasya/Kimiva
sookshmabudhi: ityuchyathe kshurasya dhaaraagram nisithaa theeshneekrithaa duratyayaa
du:khenaatyayo yasyaa:saa duratyayaa/Yathaa saa padbhyaam durgamaneeyaa thathaa
durgam du:khampaadyamityethath patha:panthaanam
thathwagnaanalakshanam maargam kavayo medhaavino
vadanthi/Gneyasyaathisookshmathwaathadvishayasya gnaanamaargasya
du:sampaadyathwam vadantheetyabhipraaya://
Thathkathamathisookmathwam gneyasya ityuchyathe ;sthoolaa thaavadiyam medinee
sabdasparsarooparasagandhopachithaa sarvendriyavishayabhoothaa thathaa sareeram/
Thathraikaikagunaapakarshena gandhaadeenaam
sookshmathwamahathwavisudhathwanityathwaadithaarathamyam drishtamavaadishu
yaavadaakaasamithi the gandhaadaya:sarva eva sthoolathwaadhikaaraa:Sabdaanthaa
 54 
 

yathra na santhi kimu thasya sookshmathwaadinirathisayathwam vakthavyam

ityethadarsayathi sruthi:-
Awake and Arise.Be concentrated and vigilant.Give knowledge to the good .The Kavi(poets)
say that the path is sharp as the blade of a knife. It is also commented upon as Go to a good
teacher and get the knowledge(Prapyavaran nibhodhatha).The actual meaning is as said in
sloka 16,and 17 to give this knowledge which you have aquired to the Brahmasabha of
learned and great people so that the message goes to all.
Sl 15 Asabdamasparsamaroopamavyayam
Thathaarasam nityamagandhavacha yath
Anaadhyanantham mahatha:param dhruvam
Nichaayya thanmrityumukhaathpramuchyathe//
Sankara:- Asabdamasparsamaroopamavyayam thathaarasam nityamagandhavacha yath
ethadvyaakhyaatham brahmaavyayam –yadwi sabdaadimathadvyetheedam thu
asabdaadimathwaadavyayam na vyethi na ksheeyathe ,atha eva cha nityam/Yadwi vyethi
thadanityamidam thu na vyethyatho nityam/ Ithascha nityam anaadyavidyamaana
aadi:kaaranam asya thadidamanaadi / Yadyaadimathathkaaryathwaadanityam kaarane
praleeyathe yathaa prithivyaadi/Idam thu
sarvakaaranathwaadakaaryamakaaryathwaannityam/ Na thasya kaaranamasthi
yasminpraleeyathe/ Thathaanantham avidyamaanontha:kaaryamasya thadanantham/Yathaa
kadalyaade:phalaadikaryothpaadanena api anityathwam drishtam na cha
thathaathpyanthavathwam brahmana:athopi nityam/
Mahatho mahathathwaad budhyaakhyaadparam vilakshanam
nityavijnaapthiswaroopathwaathsarvasaakshi hi sarvabhoothaathmathwaad brahma/Uktham
hi esha sarveshu bhootheshu (Ka U 1.3.12)ityaadi/Dhruvam cha kootastham nityam na
prithivyaadivadaapekshikam nityathwam/ Thadevambhootham brahmaathmaanam
nityaayyavagamya thamathmaanam
mrityuswaanmrityugocharaadavidyaakaamakarmalakshanaathpramuchyathe vimuchyathe//
Prasthuthavignaanasthtyarthamaaha sruthi:-
Know that which is voiceless, touchless,formless, destructionless, tasteless, eternal,smellless,
beginingless,endless,great ,beyond all,and change;ess and thus get liberated from th efface of
death forever.
Sl 16 and 17
16.Naachikethamupaakhyanam mrityuproktham sanaathanam
Ukthwaa sruthuaa cha medhaavee brahmaloke maheeyathe//
Sankara:- Naachiketham naachikethasaa praaptham naachiketham mrityunaa proktham
mrityuprokthamidamaakhyaanamupaakhyaanam valleethrayalakshanam sanaathanam
chiranthanam vaidikathwaadukthwaa Brahmanobhya:Sruthwaacharyaibhyo medhaavi
brahmaiva loko brahmalokasthasminmaheeyatha aathmabhootha upaasyo
bhavatheetyartha://
17.Y aimam paramam guhyam sraavayed brahmasamsadi
Prayatha:sraadhakaale vaa thadaanantyaaya kalpathe
Thadaanantyaaya kalpatha ithi//
Sankara:- Ya :kaschidimam grantham paramam prakrishtam guhyam gopyam sraavayed
granthathorthathascha Brahmanaanam samsadi brahmasamsadi prayatha:suchirbhoothwaa
sraadhakaale vaa sraavayedu bhunjaanaanaam
thachsraadhamasyaananthyaaayaananthaphalaaya kalpathe
sampadhyathe/Dwirvachanam adhyaayaparisamaaptyartham//
Hearing and retelling This eternal(Snanthana)story of Nachikethas, told by death itself ,the
intelligent one becomes great in Brahmaloka .Whosoever,retells this great story in great
 55 
 

assemblies of Brahmagna ,and who retells this to all during ancestral ceremonies ,that itself
makes him endless(deathless).
Ch 2
Vally 4
Sl 1
Dwitheeya adhyaya
Prathamaa vally
Esha sarveshu bhootheshu goodothmaa na prakaasathe drisyathe twagryayaa
budhyethyuktham/ Ka:puna:prathibandhogryaayaa budheryena thadabhaavaad aathmaa na
drisyatha ithi thadadarsanakaaranaapradarsanaarthaa vallyaarabhyathe /Vijnaathe hi
sreya:prathibandhakaarano thadapanayanaaya yathra aarabdhum sakyathe naanyathethi-
1.Paraanchi swaani vyathrunathswayambhoo-
-sthasmaadparaangpasyathi naantharaathman
Kaschidveera :pratyagaathmaaanamaiksha-
-aavrithachakshuramrithathwamichan//
Sankara:- paraanchi paraaganchanthi gachantheethi swaani thadupalakshithaani
srothraadeenindriyaani swaanithyuchyathe/ Thaani paraanjyeva
sabdaadivishayaprakaasanaaya pravarthanthe/Yasmaadevam swaabhaavikaani thaani
vyathrunadhwimsithavaanhananam krithavaan ityartha:/kosou ?
swayambhoo:parameswara:swayameva swathanthro bhavathi sarvadaa na parathanthra
ithy/ Thasmaadparaangparaagroopaananaathmabhoothaansabdaadinpasyatyupalabhath a
upalabdhaa naantharaathmannaantharaathmaanamityartha:
Evamswabhaavepi sathi lokasya kachinnadhyaa: prathisrotha:pravarthanamiva dheero
dheemaanvivekee pratyagaathmaanam pratyagchaasaavaathmaa chethi
pratyagaathmaa/Pratheechyevaathmasabdo roodo loke naanyasmin/Vyuthpathipakshepi
thathraivaathmasabdo varthathe/
Yachaapnothi yadaadathe yachaathi vishayaaniha
Yachaasya samthatho bhaavasthasmaadaathmethi keertyathe(Linga 1.70.15)
ityaathmaasabdavyuthpathismaranaath/ Tham pratyagaathmaanam swam
swabhaavamaikshadapasyathpasyatheetyartha:Chandasi kaalaaniyamaath/Katham
pasyatheethyuchyathe/ Aavrithachakshuraavritham vyaavritham chakshu:
srothraadikamindriyajaatham aseshavishayaadyasya sa aavrithachakshu:sa evam
samskritha:pratyagaathmaanam pasyathi/Na hi baahyavishayaa lochanaparathwm
pratyagaathmekshanam chaikasya sambavathi/Kimartham punaritham mahathaa prayasena
swabhaavapravrithinirodham krithwaa dheera:pratyagaathmaanam pasyathi ithyuchyathe ,
amrithatwamamaranadharmathwam nityaswabhaavathaamichan
aathmana ithyartha://
Yathavathswaabhaavikam paraageva anaathmadarsanam thadaathmadarsanasya
prathibandhakaaranamavidyaa thathprathikoolathwaath/Yaa cha
paraakshwevaavidhyopapradarsitheshu drishtaadrishteshu bhogeshuthrishnaa
thaabhyaamavidhyaathrishnaabhyaam prathibadhwaathmadarsanaa:-
The one who was born from Himself(Swayambhoo) spread out the Kham to his exterior.
Therefore our Internal Athman is always facing the external as Param(the other).That bold
one ,who by turning his eyes again and again into One,desiring eternity ,directly perceive the
Athamn he alone see the Internal self . The earlier commentaies has given a meaning doors to
the word Khams and saying that the doors are the senses for the Athman ,have given the
meaning that the Athman created these doors to outside to look out.The word Param is then
merely external world of mundane existence.Both these meanings are insufficient. Kham is
the timespace or Akasa.Akasa is not empty .Therefore to say that the sensory doors are empty
and like that akasa is empty is also not correct.The meaning of the word Akasa is that which
 56 
 

gives Avakasa(right for existence)for everything does not give the meaning of empty space to
Akasa.It is the mandala of energy which gives space for everything and which is present in
everything .It is always facing the ultimate truth (Paramapada)of the greatest Sakthy and that
is why ,all human beings develop a desire to reach that paramapada too.
Sl 2
Paraacha:kaamaananuyanthi baalaasthe
Mrityoryanthi vithathasya paasam
Atha dheeraa vidithwaa
Dhruvamadhruveshwiha na praarthayanthe//
Sankara:- Paraacho bahirgathaaneva kaamaan kaamyaanvishayaananuyanthi
anugachanthi baalaa alpaprajnaasthe thena kaaranena
mrityoravidyaakaamakarmasamudaayasya yanthi gachanthi vithathasya vistheernasya
sarvatho vyaapthasya paasam paasyathe badhyathe yena tham paasam
dehendriyaadisamyogaviyogalakshanam/
Anavarathajanmamaranajaraarogaadhyanekaarthavraatham prathipadhyatha ityartha:/
Etha evamatha thasmaaddheeraa vivekina:
pratyagaathmaswaroopaavasthaanalakshanamamrithathwam dhruvam vidituaa
,devaadhyamrithathwam hyadhruvamidam thu
pratyagaathmaswaroopaavasthaanalakshanam “na karmanaa vardhathe no kaneeyaan”( B
U 4.4.23)ithi dhruvam/ Thadevambhootham kootasthamavichalyamamrithathwam
vidithwaadhruveshu sarvapadaartheshuwnityeshu nirdhaarya braahmana iha
samsarenarthapaaye na praarthayanthe kimchidapi
pratyagaathmadarsanaprathikoolathwaath/Puthravithalokaishanaabhyo
vyuthishtanthyevethyartha:// Yadvijnaanaanna kinchidanyath praarthayanthe
brahmanaa:katham thadadhigama ityuchyathe-
Only children will desire the sensory pleasures and follow them to fall in the nets of death
.Bold people who has known the eternal,seeing the dhruva does not desire to see the unfixed
or changing thing again. The word Baala is used as a child .Nachikethas also is a child but he
didn’t show the ignorance or childishness of running after sensory pleasures.But he wanted to
know death itself and went into the nets of death,by his own will and he is a very bold boy
.He learned what eternity is from death itself.The one who knows that the changelss Athman
is not in this changing body subjected to death and birth ,does not fall into the pains and
pleasures of dualities of samsara.He does not sorrow for death of body and does not pray that
the body should remain forever.However much money ,effort,energy and intellect is spent on
the Health sciences by modern society ,we cannot conquer birth or death of this body .
Sl 3
Yena roopam rasam gandham sabdaansparsaamcha maithunaan
Ethenaiva vijaanaathi kimathra parishishyathe /ethadwai thath//
Sankara:- Yena vignaanaswabhaavenaathmanaa roopam rasam gandham
sabdaansparsaamcha maithunaanmaithunanimithaansukhapratyayaanvijaanaathi
vispashtam jaanaathi sarvo loka: Nanu naivam prasidhilokasya aathmanaa
dehaadivilakshanenaaham vijaanaamithi/ Dehaaadhisamghaathoham vijaanaameethi thu
sarve lokovagachathi/ Na thevam/ Dehaadisamghaathasyaapi
sabdaadiswaroopathwaaviseshaadwijneyathwaaviseshaancha na yuktham
vijnaathruthwam/Yadi hi dehaadisamghaatho roopaadhyaathmaka:
sanroopaadhinuijaajaaneeyaadbaahyaa api roopaadayonyonyam swam swam roopam cha
vijaneeyu:/ Na chaidathasthi/Thasmaad dehaadilakshanaamscha roopaadinethenaiva
dehaadivyathirikthenaiva
vijnaanaswabhaavenaathmanaa vijaanaathi loka:/Yathaa yena loho dahathi sognirithi
thadwath/ Aathmanovigneyam kimathaasmimloke parisishyathe na
 57 
 

kimchathparisishyathe/Sarvemeva thwaathmanaa vijneyam/Yasmaathmanovijneyam na

kimchithparisishyathe sa athmaa sarvagna:/Ethadwai thath/Kim thadyatha nachikethasaa
prishtam devaadibhirapi vichikitsitham dharmaadibhyonyad
vishno:paramam padam yasmaathparam naasthi thadwaa
ethadadhigathamityartha://Athisookshmathwaath durvigneyamithi mathwaithamevaartham
puna:punaraaha:-
By what ,a man knows form,taste,smell,sound,touch ,union of other gender etc,man knows
what is left out here (parishishta).You have asked that balance (parishishta). Man know form
with Athman and not with external eye.All the sensory experiences are like that.The dead
man has all external organs of senses but he does not feel the touch,form,sound etc .In a
comatose person also this is what we see from experience.Even in a person who is in deep
sleep we can experiment and prove this.Even when the external sense organs are there,if the
presence of the Internal Athman is not there we don’t have experiences of the sense organs.
Therefore all our sensory perceptions are by our Athman and not our sense organs.That
Athman is the only that remains even when all these sense organs and body are lost .That is
called the Parishishta.By that only one can know it .That Athman which knows itself ,knows
all things by itself and what you asked about is that Athman.
Sl 4
Swapnaantham jaaagarithaantham chobhou yenaanupasyathi
Mahaantham vibhumaathmaanam mathwaa dheero na sochathi//
Sankara:- Swapnaantham swapnamadhyam swapnavigneyamityartha: Thathaa
jaagarithaantham jaagarithamadhyam cha;Ubhou swapnajaagarithaanthou yena
aathmanaanupasyathi loka ithi sarvam poorvavath/Tham mahaantham vibhumaathmaanam
mathwaavagamyaathmabhaavena saakshath ahamasmi paramaathmethi dheero na sochathi//
Kim cha-
Which shows the end of dream and end of awakened state ,that Mahantha Vibhu Athman ,if
one knows,he will never experience sorrow after that. The end of awakened or Jagrad state is
dream sleep.In dreams the Athamn see as Thaijasa . The end of dream is dreamless state or
sushupthy.In it Athman see as Pragna. Therefore after a dreamless sleep one gets up and
announces: I slept like a log of wood not knowing anything .What a refreshed feeling!. But a
person after a coma does not have this experience.He does not remember a blissful sleep
.Except in rare cases a near death experience is not remembered by comatose people .The
memory that I have slept peacefully is there for a person awakening from sushupthy and that
shows something was watching or awake even in sushupthy and that witness is Athman.That
witness see dream as thaijasa and dreamless sleep as pragna and it is that only which witness
the external things through senses as Viswa during Jagrad state.That Vibhu is called the end
of Mahat (Mahantham)Maha is a term with neuter gender .Its name is Para and the bold one
who knows that will never have sorrows.We know Budha was searching for such a
sorrowless state for humanity .
Sl 5
Ya imam madhwadam veda aathmaanam jeevamanthikaath
Eesaanam bhoothabhavyasya na thatho vijugupsathe/Ethadwi thath//
Sankara:- Ya:Kaschidimam madhwadam karmaphalabhujam jeevam
praanaadikalaapasya dhaarayithaaramaathmaanam veda vijaanaathi anthikaadanthike
sameepa desaanam eesithaaram bhoothabhavyasya kaalathrayasya
,thatahsthadwignaanaadhoordwamaathmaanam na vijugupsathe na gopaayithum
ichatyabhayapraapthathwavaath/ Yaavadwibhayamadhyasthe na gopaayithum
ichatyabhayapraapthathwaath /Yaavadwi bhayamadhyasthonityamaathmaanam manyathe ,
thaavadgopaayithumichathyaathmaanam/Yadaa thu
nityamadwaithamaathmaanam vijaanaathi thadaa kim ka:kutho vaa
 58 
 

gopaayithumicheth/Ethadwai thadithi poorvavath/ Ya: pratyagaathmeswarabhaavena

nirdishta: sasarvaathmethyethadrisyayathi-
That person who knows the enjoyer of Madhu(honey),the jeeva,the Lord of past and
future,called the Athman,he does not turn away from that forever .It is that which you had
asked. Madhu is nectar.Athman blissfully drinking that nectar is eternal.That itself is jeeva in
all beings.It is Lord of this present as well as past and future and therefore is Kaalaathmaan
(Athman of time).Kaala is a synonym for death or Yamadharma.Sun also is called Kalathman
because of the law of time on earth is based on sun and his relation to earth.The relation of
sun and death is given by the terms Vivaswan,Vaivaswatha etc.To know death is to know the
three aspects of time as One.(Thrikalagnana).That is the Amrithathwa (eternity)which
Nachikethas had the luck to aquire.That eternal Mrityu or Eternal time as Sun is forever
shining within th eheartspace of all beings .That Antharyamin is the etrnal bliss within
,nearest to the nearest .Knowing this amritha ,one becomes amritha too.Then he need not
search in external things for eternity.The view is fixed internally by such a bold
Athmagna.This internal search is very important for knowing truth.That was what
Nachikethas wanted to know .
Sl 6
Ya:poorvam thapaso jaathamadbhya:poorvamajaayatha
Guhaam pravisya thishtantham yo bhoothebhirvyapasyatha//
Ethadwai thath//
Sankara:-Ya:kaschinmumukshu:poorvam prathamam thapaso gnaanaadilakshanaad
brahmana ityethajjaathamuthpannam hiranyagarbham;kimapekshya poorvamityaaha
adbhya ”poorvamatsahithebhya:panchabhoothebhyo na kevalaabhyodbhya
ityabhipraaya:Ajaayatha uthpanno yastham prathamajam devaadisareeraanyuthpaadya
sarvapraaniguhaam hridayaakaasam pravisya thishtantham sabdaadinupalabhyamaanam
bhoothebhirbhoothai: kaaryakaranalakshanai:saha thishtantham yo vyapasyatha
ya:pasyatheethyethath/Ya evam pasyathi sa ethadeva
pasyathi yathathprakritham brahma: Kim cha-
That which was born from Thapas before,was born from water too.That which entered the
cave itself see through the elements.That is This. Thapas and Aapas are two words denoting
fire and water ;heat and cold.The first letters of the two words Th +A gives Tha only .The
unon of them gives Thaapa or heat only .This fiery watery jeeva produced from union of heat
and water,residing in the heartspace of beings se e everything through the sense organs mae
of the five elements.That which resides in Paramavyoman and Hridayavyoman are thus same
.
Sl7 Yaa praanena sambhavatyadithirdevathaamayi
Guhaam pravisya thishtanthim yaa bhoothebhivyajaayatha//Ethadwai thath//
Sankara:- Yaa sarvadevathaamayi sarvadevathaathmikaa praanena
hiranyagarbharoopena parasmaad brahmana:sambhavathi
sabdaadeenaamadanaadadithisthaam poorvavad guhaam pravisya
thishtantheemadithim/Thaameva visinashti-yaa bhoothebhi: bhoothai:samanuithaa
vyajaayatha utpannaa ithyethath// Kim cha-
That Adithi which is devathaamayi(shining one) happens from the prana ,enters the cave and
manifests in thes elements.She is Adithi because of her state of oneness .Eka and shining
,derived from praana ,and residing in heart she is in our body with five elements and makes
us do our actions and reactions .The functions of reflective analytical thought, imagination,
cognition,memory ,and all other functions happen due to her power.When that prana energy
leaves our body ,then these sense organs become functionless.The Shiva leaves body so that
it becomes Shava(dead).
Sl 8 Aranyornihitho jaathavedaa garbha iva subritho garbhineebhi:
 59 
 

Dive diva eedyo jaagruvadbrhavishmadbarmanushyebhiragni:// ethadwai thath//

Sankara:-Yodhiyajna utharaadharaaranyo :nihitha:sthitho jaathavedaa
agni:puna:sarvahavishaam bhokthaadhyaathmam cha yogibhirgamyam iva garbhineebhi:
antharvarthibhiragarhithaannapaaanabhojanaadinaa yathaa
garbha:subritha:sushtu samyagbritho loka ivethyamevaarthvagbhiryogibhicha subrutha
ityethath/Kim cha dive divehanyahaneedya;sthulyo bandhascha
karmibhiryogibhischaadware hridaye cha jaagrivadbhi:
jaagaranaseelavadbhirapramathairityethath
havishmadbhiraajyaaadimadbhirdhyaanabhaavanaavadbhischa
manushyebhirmanushyai:agni:/ Ethadwai thathadeva prakritham brahma// Kim cha-
The fire(Jathavedas)is hidden in the Arani(two wooden sticks)as the embryo within the womb
of a pregnant woman.That wellprotected fire is worshipped daily by men who are careful and
with Havis.In a pregnant mother and in the Arani ,the fire called Jatahvedas or fire /Athmna
is wellprotected . The reflective thought ,concentration, offering of Havis ,is done daily to
protect and make it grow healthily by the wise people.Both Arani and Garbini need
protection because Agni is hidden in them.This was the reason why a woman was considered
sacred by every householder .
Sl 9
yathaschodethi suryostham yathra cha gachathi/
Tham devaa:sarve arpithaasthadu naatyethi kaschana//Ethadwai thath//
Sankara:- Ethascha yasmaathpraanaadudethi uthishtathi suryostham nimlochanam yathra
yasminneva cha praanohanyahani gachathi tham praanamaathmaanam devaa
agnyaadayodhidaivam vaagaadayascha adhyaathmam sarve visweraa iva
rathanaabhaavarpitha:sthithikaale sopi brahmaiva:/Thadedath sarvaathmakam brahma
thadu naatyethi naatheetya thadaathmakathaam thadanyathwam gachathi kaschana
kaschidapi/ethadwai thath// Yadbrahmaadisthaavaraantheshu varthamaanm
thathadupaadhithwaadabrahmavadavabhaasamaanam samsaaryanyathparasmaath
brahmana ithi maa brithkasyachidaasankaa itheedamaaha-
In that in which the sun rises,and in which sun sets,all these Deva (shining ones)are offered
too.No one can cross that.That is This. Sun,the stars and cosmos and all these multiverses and
its beings are born,live,move and merge in that Akasa which gives Avakasa for all of these
alike for all these activities. That is why the lakshana of Brahman is said to be Akasa
.(Brahmasuthra).In second chapter 4th vally 1st sloka we saw Swayambhu and Kham .The
Bhu or earth and all the beings on earth sends out their prana (winds/breaths)into this Akasa
only .All prana energy is contained in it.That energy comes back to give birth to a grass or a
star or a man . That is how recycling of energy happens
Sl 10
Yadeveha thadamuthra yadamuthra thadanuiha
Mrityo:sa mrityumaapnothi ya iha naanevapasyathi//
Sankara:-Yadeveha karyakaranopaadhisamanuitham
samsaaradharmavadavabhaasamaanamavivekinaam thadeva swaathmasthamamuthra nitya
vignaanaghanaswabhaavam sarvasamsaaradharmavarjitham brahma/
Yachaamuthraamushminnathmani sthitham thadeveha namaroopakaaryakaranopaadhim
anuvibhaavyamaanam naanyath/ Thathraivam
satyupaadhiswabhaavabhedadrishtilakshanayaavidhyayaa mohitha:san ya iha
brahmanyananaabhoothe parasmaadanyoham mathonyaparam brahmethi naaneva
bhinnamiva pasyathupalabhathe sa mrityormaranaanmaranam mrityum
puna:punarjanmamaranabhaavamaapnothi prathipadyathe/ Thasmaathathaa na pasyeth/
Vijnaanaikarasam nairantharyainaakaasavath paripoornam brahmaivaahamasmeethi
pasyeth ithi vaakyaartha://
 60 
 

Praagekathwavignaanaadaachaaryaagamasamskrithena-
Whatever is here is there.Whatever is there is here too.The one who visualize these as
different ,attains death from death . Whatever is in paramavyoman is in hridayavyoman.That
Advaitha makes one eternal .The one who see dwaitha or difference is coming back to wheel
of births and deaths.(See Ya imam Madhwadam veda .Sl 5).The feeling of dualities and
separatisms is what makes obstacles in the path of eternity .Adwaitha is Amritha.Dwaitha is
death.
Sl 11
Manasaivedamaapthavyam neha naanaasthi kimchana
Mrityo:sa mrityum gachathi ya iha naaneva pasyathi//
Sankara:- Manasedam brahmaikarasamaapthavyam aatmaiva naanyadastheethi/Aapthe cha
naanaathwapratyupasthaapikaayaa avidyaayaa nivruthathwadiha brahmaani naanaa
naasthi kimchanaanumaathram api/ Yasthu punaravidyaathimiradrishtim na
munchathi naaneva pasyathi sa mrityormrityum gachatyeva swalpamapi
bhedamadhyaaropayan ityartha://
Punarapi thadeva prakritham brahmaaha-
One has to attain this by mind.There is no differences or duality here.If one see differences he
has to go from death to death again and again. Attaining by mind means Advaitha is a
experience to be attained by oneself (Swanubhoothy)and cannot be spoonfed.
Sl 12 &13
12.Angushtamaathra:purusho Madhya aathmani thishtathi
Eesaano bhoothabhavyasya na thatho vijugupsathe//ethadwai thath//
Sankara:-Angushtamaathrongushtaparimaana:angushtaparimaanam
Hridayapundareekam thachidravatyantha: karanopaadhi:
angushtamaathrongushtamaathravansaparvamadhyav
athyambaravath purusha:Poornaamanena sarvamithi Madhya aathmani sareere thishtathi
yasthamaaathmaanam eesaanam bhoothabhavyasya vidithwaa na thath ityaadi poorvavath//
Kim cha-
13.Angushtamaathra:purusho jyothirivaadhyoomaka:
Eesaano bhoothabhavyasya sa evaadhya sa u swa://Etahdwai thath//
Sankara:-Angushtamaathra:purusho jyothirivaadhoomakamithi yuktham
jyothishparathwaath/Thasthwevam lakshitho yogibhirhridaya eesaano bhoothabhavyasya sa
nitya: kootasthodyethaaneem praanishu varthamaana:sa u swopi varthishyathe
naanyasthathsamonyascha janishyatha ithyartha:/Anena naayamastheethi chaika ithyayam
paksho nyaayathopraapthopi swavachanena sruthyaa pratyukthasthathaa
kshanabhangavaadascha// Punarapi bhedadarsanapavaadam brahmana aaha-
That Lord of past and future,about the size of thumb ,sits in middle of Athman as Purusha.In
him no sorrow or pain happens.He is like the smokeless flame of light.He was from
beginning and is now.He will be there tomorrow.It is this .No doubt.This is that .No doubt.
The heart of a person is approximately the size of his fist.Within it,there is a space into which
just one’s thumb can be introduced. This is an anatomical truth.Inside this heartspace on
evisualise one’s Athman. That is why the Pususha is called Angushtamaathar.He is measured
by the mathra or unit of the heartspace of the individual.It is like smokeless light or energy
.This energy is truth and bliss.Now we must remember that the blissful (Annandamaya)
Athman is within the covers of Annamaya, praanamaya, manomaya and vignanamaya well
protected and hidden.It is not just within the Annamayakosa alone as described by many
commentators .The meemamsa or enquiry starts from this blissful experience .The enquiry or
meemamsa of
Nachikethas is through the Dakshinapaksha (Moda) which is Yamaloka .The past jeeva who
had left for the Yamaloka are called Bhootha(in Sanskrit it means past).Those to come are
 61 
 

future (Bhaavi).In between is placed the present Jeeva.That Athman knowing that I am the
endless,beginningless,satha(truth) is a very important event /and that time or muhooortha is
precious for a jeevathman. The announcement that “This is that .No doubt”twice comes in the
height of that experience .In that moment the jeeva has experienced the angushtamathra
(measured by thumb) sachidananda (truth,energy,bliss) which is the same as the lord of all .
Sl 14 &15
14 Yathodakam durge vrishtam parvatheshu vidyavathi
Evam dharmaanprithakpasyamsthaanevaanuvidyaavathi//
Sankara:- Yathodakam durge durgame desa uchrithe vrishtam siktham parvatheshu
nimnapradeseshu vidhyaavathi vikeernam sadvinasyathi evam dharmaan aathmano
bhinnaanprithakpasyanprithak eva prathisareeram pasyamsthaaneva
sareerabhedaanuvarthinonuvidhaanavathi/ sareerabhedameva prithakpuna:puna:
prathipadyatha ityartha:// Yasya punarvidhaavatho vidhuasthopaadhikrithabhedadarsanasya
visudhavijnaanaghanaikarasamadwayamaathmaanam pasyatho vijaanatho
munermananaseelasya aathmaswaroopam katham sambhavatheethyuchyathe-
15.Yathodakam sudhe sudhamaasiktham thaadrikeva bhavathi
Evam munervijaanatha aathmaa bhavathi gouthama//
Sankara:- Yathodakam sudhe prasanne sudham prasannamaasiktham
prakshiptamekarasameva naanyathaa thaadrikeva bhavatyaathmaapyevameva
bhavatyekathwam vijaanatho munermananaseelasya he Gouthama!
Thasmaadkrithaarkikabhedadrishtim naasthika kudrishtim chonjithwaa
maathrupithrusahasrebhyopi hithaishinaa vedenopadishtam aathmaikathwadarsanam
saanthadarpai: aadaraneeyamityartha://
Like rainwater running down slopes of mountains and spread in all directions ,the Dwaithin
see every dharma as different and run afte reach .Gouthama,The Athman of an Advaithin
becomes like a crystalclear water of a lake . In a clear lake sun reflects with all glory.In dirty
water which runs through impurities this does not happen.The heartspace of Yogin and
ordinary human beings is thus shown by a simili.To reflect Chidakasa in Hridakasa the yogin
develop concentration,purity of mind ,and peace of mind without any like or dislike for
mundane experiences.The mind that goes here and there seeking sensory pleasures is dirty
impure and truth will not be reflected in it .Collection of impurities is the dharma of such a
mind . By comparing the dharma of two types of waters the mental state of a yogin and a
samsarin is shown .This psychological approach was followed in ancient India throughout
prehistory and history.
Vally 5
Sl 1
valli
Punarapi prakaaraantharena brahmathathwanirdhaaranaarthoyamaarambho
durvigneyathwaad brahmana:-
1.Puramekaadasadwaaramajasyaavakrachethasa:
Anushtaaya na sochathi vimukthascha vimuchyathe /Ethadwai thath//
Sankara:- Puram puramiva puram/
Dwaarapaalaadishtaathraadhyanekapuropakaranasampathidarsanaachareeram
puram/Puram cha sopakaranam swaathmanaasamhathaswathanthraswaamyartham
drashtam/ Thadedam purasaamaanyaadanekopakaranasamhatham sareeram
swaathmanaasamhatharaajasthaaneeyaswaamyartham bhavithumarhathy/Thachedam
sareeraakhyam puramekaadasadwaaraanyasya saptha seershanyaani naabhyaa
sahaarvaanchi threeni sirasyekamthairekaadasadwaaram puram/Kasyaajasya
janmaadivikriyaarahithasyaathmano raajasthaaneeyasya
puradharmavilakshanasya/Avakrachethasa:
 62 
 

avakramamakutilamaadityaprakaasavannityamevaavasthithamekaroopam chetho
vijnaanamasyethyavakrachethaasthasyaavakrachethaso raajasthaaneeyasya brahmana:/
Yasyedam puram tham parameswaram puraswaaminmanushtaaya dhyaathwaadhyaanam hi
thasyaanushtaanam samyagvijnaanapoorvakam –tham sarveshanaavinirmuktha:sansamam
sarvabhoothastham dhyaathwaa na sochathi/Thadvijnaanaath abhayapraapthe :
sokaavasaraabhaavaath kutho bhayekshaa/
Ihaivaavidyaakrithakaamakarmabandhanairvimuktho bhavathi/Vimukthascha
sanvimuchyathe puna:sareeram na grihnaatheetyartha:// Sa thu
naikasareerapuravathyaivaathmaa kim tharhi sarvapuravarthou/Katham-
The city of Aja with straight energy has eleven doors and the one who does anushtana on it
has no sorrows.He is liberated. Athman is birthless and movementless .It is here said to be as
Rijuchethas,or the one with strait path of energy without retrograde movement.It is like a
flame not disturbed by wind.It has no movement,journey ,direction or time .Dik
desakaalagathiphalasoonyam is that absolute truth.The yogi who is ever fixed in that absolute
truth has the same qualities.Thus the Chitha of Yogi is the same as Brahman.A human being
living in the present,when he /she understands that it is that absolute truth which has taken a
form with 11 doors ,knows one’s real nature as timeless birthless energy or Brahman and
crosses beyond all sorrows.
Sl 2 Hamsa:suchishadwasurantharikshasadyothaa
vedishadathithirduronasath/Nrishadwarasadrithasadwyomasadabjaa gojaa rithajaa adrijaa
ritham brihath//
Sankara:-Hamso hanthi gachatheethi suchishachuchou divyaadityaathmanaa seedathi ithi/
Vasurvaasayathi sarvaanithi vaayuaathmanaantharikshe
seedathityantharikshasath/Hothaagni : agnirvai hothaa ithi sruthe/Vedhyaam prithivyaam
Seedatheethivedishad /iyam vedi:paontha:prithivyaa(Rk Sam
2.3.20)ityaadimanthravarnaad/Athithi:soma:sandurone kalase seedathi ithi
duronasad/Brahmana:athithiroopena vaa duroneshu griheshu seedathethi/ Nripannrishu
manushyeshu seedathethi nrishad/Varasad vareshu deveshu seedathethi rithamanritham
satyam yajno thasminseedatheethi/Vyomasad vyomnyaakaase seedatheethi vyomasad/Abjaa
apsu samkhasukthimakaraadiroopena jaayatha ithi/Gojaa gavi prithivyaam
vreehiyavaadiroopena jaayatha ithi/Rithajaa yajnaaroopena jaayatha ithi/Adrijaa
parvathebhyo nadyaadiroopena jaayatha ithi/ Sarvaathmaapi
sannrithamavithathaswabhaava eva/ Brihanmahaansarvakaaranathwaath/ Yadaapyaaditya
eva manthrenochyathe thadaapyasyaathmaswaroopathwamaadityasyetyandeekrithathwaad
braahmanavyaakhyaanepyavirodha:/sarvavyaapyeka evaathmaa jagatho naathmabheda ithi
manthraartha://
Aathmana:swaroopaadhigame lingamuchyathe-
The Paramahansa who resides in suchi(most pure),The Vasu which resides in Anthariksha,
The Hotha sitting in th sacrificial vedi,the guest sitting in a home, the king who resides in a
great (sreshta) purusha,The one who resides in Ritha or truth,The one who is in the sky,the
one who is in the waters,the one who resides in the animal kingdom,the one who is born in
the ritha and in mountains –All are the same great Ritha or truth itself.Brahman is that which
manifests in everything .It is not just the human body which is the city of Brahman. The 11
positions from paramahansa to the mountain tribes are the eleven doors of Brahman’s city
too.Through all these the energy of Brahmapurusha is spreading and manifesting.
Susruthasamhitha says ,in human body a male has only nine doors but a woman’s body has
eleven doors . Ears two,eyes two,nasal openings two,mouth one ,openings for letting out
urine and feces are common for both sexes and these are the nine doors(Navadwarapura).But
a woman has three more openings.The opening of vagina and the two openings on breast for
 63 
 

letting out milk .Thus 12 openings are there .Some authors include the nine openings and
Nabhi and Brahmarandhra to make 11 or Ekadasapura said in the sloka.
Sl 3
Urdhwam praanamunnayatyapaanam pratyagaasyathi
Madhye vaamanamaaseenam viswe devaa upaasathe//
Sankara:- Urdhwam hridayaathpraanam praanavrithim vaayumunnayatyurdwam gamayathi/
Thathaapaanam pratyagadhosyathi kshipathi ya ithi vaakyasesha: tham
madhye hridayapundareekaakaasa aaseenam
budhyaavabhivyakthavijnaanaprakaasanam vamanam sambajaneeyam viswe sarve
devaachkshuraadaya: praanaa roopaadivijnaanam balimupaaharantho visa iva
raajaanamupaasathe thaadarthyenaanuparathavyaapaaraa bhavanthi ityartha:/Yadarthaa
yatprayukthaascha sarve vaayukaranavyaapaaraa: Sonya:sidha ithi vaakyaartha:// Kim cha-
The praana is raised up.Apana is thrown in opposite direction.All the senses who are
Viswedeva,do upasana on the middle one ,the Vaamana. In the case of solar system,the stars
and planets and other celestial bodies are viswedeva and they do upasana on central Vaamana
,the Suryanarayana or sun .The solar winds or pravahanila blowing in two opposite directions
exert electromagnetic force and keeps them in their own orbits and make them revolve in
orderly fashion.
Similarly the sense organs are the viswedeva controlled by the central Athman, the Vamana
with size of a thumb(angushtamathra)..The Athman makes praana move up and apana move
down and give energy to all senses and that is why they are able to do their functions in their
respective positions .The senses and the structures in the solar system does not move away
from Athman and Surya respectively .The Athman and Surya by their parispanda slightly
moves position in a very long period of time and then entire system moves with it.Thus
Athman takes new senses and planets take new positions in relation to sun.Thus the overall
parispanda of solar system in time-space continuum is always in co-ordinate way and the
relationship of the senses with Athman ,like relation of soalr system with sun ,never alters
.Always the center is Athman/sun.
Sl 4
Asya visthramsamaanasya sareerasthasya dehina:
Dehaadvimuchyamaanasya kimathra parishishyathe/Ethadwai thath//
Sankara:- Asya sareerasthasyaathmano visthramsamaanasyaavasthramsamaanasya
bramsamaanasya dehino dehavatha:visthramsanasabdaarthamaaha-dehaadvimuchya
maanasyethi kimathra parishishyathe praanaadikalaape na kimchana parishishyathethra
dehe puraswaamividravana iva puravaasinaam yasyaathmanopagame
kshanamaathraathkaaryakaranakalaaparoopam sarvamidam hathabalam vidhwstham
bhavathi vinashtam bhavathi Sonya:sidha://
Syaanmatham praanaapaanaaadhyapagamaath evedam vidwastham bhavathi na thu
thadvyathirikthaathmaapagamaathpraanaadibhireva hi martyo jeevatheethi naithadasthi-
The Dehi resides in body and moves away from it ,and when it moves away what remains?It
is this only.When Athman leaves body the body of five elements does not remain.Only
Athman remains.That is I or Aham and not this physical body. Sun is the Kaalaathman or
Athman of time as far as earth is concerned.Time is of two types.
1.The time made by people for their temporary and day to day needs and carrying out
functions. The Muhurtha,hour,day and night, years, etc are in this category.These are based
on the saayana movement of various planets around sun.The Vyavaharika time as it is called
has a beginning and end.When we say that an individual was born on such and such a date
and died on such and such a date the lifespan of that individual has beginning and end.
2.The time without beginning or end.That cannot be destroyed or created.The eternal time
.The Athman of this eternal time has to be something with Linga (lakshana) in Akasa
 64 
 

(timespace)with parispanda ,but in relative inertia to the peripheral structures in the solar
system.This symbol of Brahman for earth and its beings is Surya or sun.Thus sun is thought
about as symbol of Brahman and not as Brahman itself .When there is a beginning ,there has
to be an end. Thus for earth and its beings the law of dharma is that there should be a Yama
as son of Surya .This son of Sun is the son of God as a symbol and it is this Guru which
teaches Nachikethas here.
Sl 5
Na praanena naapaanena martyo jeevathi kaschana
Itharena thujeevanthi yasminnethaavupaasrithou//
Sankara:- Na praanena naapaanena chakshuraadinaa vaa martyo manushyo
dehavaankaschana jeevathi na kopi jeevathi na hyeshaam paraaarthaanaam
samhatyakaaritwaajjeevanahethuthwamupapadyathe/ Swarthenaasamhathena parena
kenachidaprayuktham samhathaanaamavasthaanam na drishtam jrihaadeenaam
loke;Thathaa praanaadeenaamapi samhathathwaadbhavithumarhathi/
Atha itharenaiva samhathapraanaadivilakshanena thusarve samhathaa santho jeevanthi
praanandhaarayanthi/ Yasminsamhathavilakshana aathmani sathi parasminnethou
Praanaapaanou chakshuraadibhi: samhathaavupaasrithou, yasyaasamhathasyaarthe
praanaapaanaadi : swavyaapaaram kurvanvarthathe samhatha:sansa:thathonya:sidha
ityabhipraaya://
Man does not live depending upon praana or apaana.The one on which these two depends,is
Athman and man lives depending upon that alone.
Sl 6
Hantha tha idam pravakshyaami guhyam brahma sanaathanam
Yatha cha maranam praapya aathmaa bhavathi Gouthama//
Sankara:- Hanthedaaneem punarapi the thubhyam idam guhyam gopyam brahma
sanaathanam chiranthanam pravakshyaami yadvijnaanaath sarvasamsaaroparamo
bhavathi,avijnaanaacha yasya maranam praapya yathaathmaa bhavathi yathaa samsarathi
thathaa srunu he Gouthama!//
Gouthama,I will tell you the most secret and sanathana (eternal) Brahman.I will tell you how
the Athman of a dead man attains that .
Sl 7
Yonimanye prapadyathe sareeratwaaya dehina:
Sthaanumanyenusamyanthi yathaakarma yathaasrutham//
Sankara:-Yonim yonidwaaram sukrabeejasamanuithaa:santhonye kechid avidhaavantho
moodaa:prapadyanthe sareerathwaaya sareeragrahanaartham dehino dehavantha:yonim
pravisantheeetyartha:/Sthaanum vrikshaadisthaavarabhaavam anyetyanthaadhamaa
maranam praapyaanusamyanthyanugachanthi/ Yathaakarma yadyasya karma
thadyathaakarma yaiyodrisam karmeha janmani kritham thadvasenethyethath/Thathaa cha
yathaasrutham yaadrisam cha vijnaanamupaarjitham thadanuroopameva sareeram
prathipadyantha ityartha:/ Yathaaprajnam hi sambhavaa:ithi srutyantharaath//
Yathprathignaatham guhyam brahma vakshyaameethi thadaaha-
The deeds and knowledge of people determines their acquisition of a new body in a new
womb .Some Athman acquire stahavara(fixed like trees etc)bodies.
There is a Book of Dead for the Egyptians.A similar one exists for the Tibetan Budhists .The
Garudapurana is a Book of the Dead .In Bhagavad Gita and in kata Upanishad we find the
ancient Book of the Dead of India.The book of the dead in India and Tibet are almost the
same because it was Indian scholars who taught this to Tibet during Budhist period.In 1960’s
the Oxford University Press published a book”The Tibetan Book of the Dead”(W.Y.Ivans
wents).In that book(third edition)a study by Crl Gustav Jung is included.We will discuss
some of the teachings o fthis book. Athman ,between death and rebirth ,moves around for 49
 65 
 

days in a Bardo state according to Tibetan way of belief.Their ancestral book has three
divisions.
1.Chikayi Bardo :The mental state during time of death
2.chonyid bardo:The dreamy state immeadiately following death
3.Sidpa Bardo :The vasana to take birth again and the events following that. The dead person
,without internalizing the lessons of Chikayi and Chonyid Bardo ,is subjects itself to dreams
of man-woman union Sidpa Bardo and rebirth happens. Carl Jung understood that Freudian
psychoanalysis is unable to get away from these womb-dreams and is unable to internalize
the Chikayi experiences. Chonyid state is the illusionary imaginations(Mayasamkalpa) of the
Karma. They are the remaining mental vasana of the previous janam.Those psychic images
are visionary and are reborn in certain individuals and in certain people and they can be
called Archetypes according to Jung.Archetypes can take birth(Avathara)in anywhere,in
anyone,and in any time .The colours of varna seen by the dead being during Chonyid state
denotes four types of wisdom.
1.White:The path of light of wisdom like a mirror
2.Yellow:The path of light of wisdom of equality called Samatha
3.Red:The path of light of differentiation
4.Green:The path of light of knowledge of all the actions/kriya
These four lights of wisdom sometimes are visualized by living people in their Sushupthy.It
reflects one’s psychic powers.For a Lama green is Amoghasidhi ,red is Amithabha,Yellow is
Rathnasambava, and white is Vajrasathwa.These four mandala of light or fields of light wre
within the heartspace of Vairochana. In the middle of the Mandala is the shining blue light
called Dharmadhathu. When one reaches there,the upward journey of Athman stops.Indians
call this the Light within Sun(Adityanthargatha),The Prabha of Vishnu with his four Vyuha
,or Jyothi within the heartspace etc.By visualisation of this eternal blue light all karmavasana
with its root cause are destroyed. The desire for sensory objects is destroyed.Athman enters
the Dharmakaaya which is Timeless.It is in this way ,one reaches from a state of birth
(Janma) moving back to reach Chikayi state . Birth –death—chikayi—chonyid—sidpa—
again birth is the cycle of common people. Who can tell us the experiences of death ?Only
those who have been dead.But since no one comes back after death ,how is this possible?
This question is answered by Indians,Tibetans and Egyptians alike:-All people alive are
people who have come back from death.We have experienced several deaths and births.Life
is only the other side of death.Like a door with a mark “Exit”and “Entrance” on either side of
it.
Athman has come out and gone into this door several times.Bardo is that internal Bhaava
which is between experiences of life and of death,as Sir John Woodroff opined.There is a
sloka sung by the Theravada Budhists of Ceylon, Burma,Cambodia and Siam . According to
this the secret doctrines are eternally protected by the Devanaaga who are Mahasidha ,within
earth, atmosphere and sky .That is ,the protectors of the secret doctrine is the Naaga or
serpents.
Akasatha cha bhoomatha
Devanaaga Mahidhika
Punnantham anumodithwaa
Chiram rakhanthu saasanam
For those who learn the science of consciousness herewith is given a few words in Tibet and
India having same meanings
Skyes-nas Bardo- Jagrad state
Ronilam Bardo – swapnam state
Bsamgtan Bardo – Dhyana state
Hehi-kha Bardo –Mrityu or death state
 66 
 

Chhos-nid Bardo- Satha or truth experience

Sidpa-Bardo - Punarjanma experience.
In Garudapurana ,Prethakanda it is said that during time of death and after that by the
Prethasradha rites (ancestral rites)a new body is made for the departed soul.There are only
two ways for the soul to follow.
1.Become Dharmakaya and reach Vishnupada and remain there for ever
2.Take a different type of body and be born into another womb and continue cycle of birth
and death
In this Bhagavad Gand Egyptian books of dead are na and Tibetan and Egyptian books of
dead are almost similar.In Thanthraraja,method of moving up (Swecha utkranthi)by soul’s
own will by practicing Praanadharana(wearing of winds)in the 38 Marma points is said.The
method of transferring consciousness of soul into another body by one’s own will (as
Sankaracharya is said to have done)is called Fova in Tibet and this is practiced by Yogins so
that they can take to Samadhi at will and leave body at their own will when the time
comes.During moment of death ,the consciousness which we have as truth of this world is
totally lost and this state of total lack of consciousness (which we call coma)is a
superconscious awakening to the truth and Tibetan and Indian systems call this a “Clear light
of the Void”.This enlightenment is seen not only during death,but also in Samadhi state (in
those who enquire for it)and in Sushupthi states as well.Gita calls it the light beyond
Sun,Moon and Agni ,formless, colourless and eternal.Whatever is formless has to be
colourless too.By the word Shoonya , Vedanthin does not mean emptiness but absolute truth
without direction, movement ,cause or effect .That timeless truth is experienced as bliss of
Sath or truth.In Pragnaparamitha,the one who experienced and know this truth is the Budha
and the one who does not know this is the ignorant.In Indian thought the one who know and
experience this truth or Brahman is the Brahmana and the one who doesn’t know this is
Abrahmana.
In Chikayi Bardo the dead soul see the light of Dharmakaya and beyond that ,the formless
dharmadhathu.This formless Dharmadhathu is called the Budha in Samadhi or Nirvana and
from it originate all the Thathaagatha Budha.The symbol of the Dharmakaya for the Budhists
is the waveless endless ocean.I read this in 1996 only from the Tibetan Book of the dead from
the Town Hall library at Trichur.With wonder I read that passage ,because that is how I have
been having a recurrent childhood dream (which I have explained in my spiritual
autobiography Patheyam).The passage in the book read:-“In Dharmakaya lie the essence of
the universe including both samsara and Nirvana,which as states or conditions of the two
poles of consciousness are in the last analysis ,in the realm of pure intellect, identical.
Dharmakaya is the essential wisdom of Bodhi , unmodified. Just like the Budhists,the Tamil
Sidha traditions also call a person with mind like that of a waveless ocean as Sidha.In
Thureeya state (Choruki kidakkum Urai) with highly concentrated internal field of Mandala
Sidha gets experience of wisdom.Sidha calls the Truth as greatest (Mahath) Unmai (truth) or
the symbol of Vettaveli (the Maha Akasa beyond all).Physical body is a mandala or field.It is
a model of the Brahmanda(universe).The vedanthin, Budhist and Sidha explain it in the same
way.
 67 
 

Vedanthin Sidha Budhist

1.Annamayasareera(gross 1.Paru Udal 1.Roopakaayam
body)(physical)

2.Praanamayakosa 2.Vali Udal

3.Manomayakosa 3.Mana Udal 2,3,4 Together called
4 Vijnanamayakosa (2 ,3,4 together 4. Arivu Udal (2,3,4 Sambhogakaayam
called Lingasreera or together called Nun
sookshmasareera) subtle body ) Udal)

5 Anandamayakosa (Kaaranasareera) 5.Inpa Udal 5.Dharmakaayam

Bliss

The kaayasadhana of a sidha is the method to experience the Ananda in the gross body
itself.Or it is a transformation of the gross body into the subtlest Anandasareera or bliss of
Nirvana.The Kayasadhana of Sidha starts with knowledge of the gross body and then medical
treatment (Maruthuvavignana) .For him,the Sidha body (Palludambu) is the Alaya(abode) of
Valai (Balaparameswari)..It is in the Sidhadeha the the knowledge of arts(kalai)and
Astronomy (Jyothishagnana) happen.Manthradeha is the abode where the veda and vedantha
are known .It is also called Pranavadeha.Gnanadeha is the abode or position of
Brahmanubhava or total bliss.

Gross (sthoola) Jagrad state Vaidya (Medical knowledge)

Sidha (subtle) Swapna (dream state) Literature,Music,Astronomy
Manthra (Subtler) Sushupthi (dreamless state) Yoga, Veda,Vedantha
Jnana (subtlest) Thureeya Brahmaanubhava (Greatest
Bliss)
The knowledge is thus divided into different parts of the mindscape. Sthoola (Gross) Jagrath
state Vaidya (Maruthuva) knowledge of Medicine Sidhadeha Swapna state (dream)
Sahitya,Sangheetha and Jyothisha (Literature,Music, Astronomy) Manthradeha Sushupthy
(dreamless state) Yoga, Veda, Vedantha Gnanadeha Thureeyam Brahmanubhava(Nirvana)
There are five types of Anubhoothi or experience for a yogin.
1.The field or level where the worldly experiences are felt like a mirage
2.The field or level where the origin of the Universe is revealed as if in a smoke
3.The field or level at which the pure knowledge is shining now and again as if a
firefly(Khadyotha)
4.The field or level at which Gnana is shining as eternal Lamp forever
5.The field or level at which the perfect truth (Poornasatha) is revealed as the Chidakasa
(energy Akasa) within Hridakasa.The Katopanishad compares this to smokeless flame of an
eternal lamp . When a Jeevanmuktha leaves this physical body behind,their Athman dissolve
in the eternal auspicious energy (Chith)forever.The Athman of ordinary Samsarins come back
to different yoni or womb and continue cycle of births. Before this,the samsari Athman see
some visions about the hemisphere in which they are about to be born.In Sidpa Bardo these
visions are given.
1.The swan couples playing about in the calm lakes of the Eastern hemisphere Lupa
2.High and mighty and beautiful Vasthu or constructions .The southern hemisphere
Jambudweepa
 68 
 

3..A lakeside where the horse couple grace.The western hemisphere Balang Chod
4.Lakeside and trees where the cow and bull are grazing .Northern hemisphere Daminyan
The Tibetan book says ,among these the soul has to enter the Jambudweepa alone.It is said
that from the visions the soul gets an idea of its next birth as asura,deva,human ,cave
animal,or a ghost.If a temple made of valuable metal is seen the birth is in Devayoni.If
beautiful forests and revolving fire circles in opposite directions seen the next birth is
Asurajanma.If caves in mountain,a depression in earth or snow is seen the animal birth is
indicated.A treeless plane, small ditches,jungles,forests are seen and hunger and thirst is felt
indicates a ghost janma.Black and white houses,black ditches,pain due to heat and cold,
sorrowful mourning music etc indicates hell .When such worlds attract , the soul should not
get lured by them and should enter the devajanma.The second chapter 5th vally 7th sloka
words”Yoni manye prapadyanthe”should be understood in the terms of Tibetan ancestral rites
.
Sl 8
Ya esha suptheshu jaagarthim kaamam purusho nirmimaana:thadeva sukram thadbrahma
thadevaamrithamuchyathe/ Thasmimllokaa: srithaa:sarve thadu naatyethikaschana/
Ethadwai thath//
Sankara:- Y aesha suptheshu praanaadishu jaagarthim na swapithi/Katham? Kaamam
kaamam tham thamabhipretham sthriaadyarhamavidyayaa nirmimaano
nishpaadayajaagarthi purusho yasthadeva sukramsubram sudham thadbrahma
naanyadguhyam brahmaasthi/Thadevaamrithamavinaasi uchyathe sarvasaasthreshu /Kim
cha prithivyaadayo lokaasthasminneva sarve
brahmanyaasrithaa:sarvalokakaaranathwaathasya/Thadu naatyethi kaschana ityaadi
poorvavadeva// Anekathaaarkikakubudhivichaalithaantha:karanaanaam
pramaanopapannam
apyaathmaikathwavijnaanamasakriduchyamaanamapyanrujubudheenaam braahmanaanaam
chethasi naadheeyatha ithi thathprathipaadana aadaravathi puna:punaraaha sruthi:-
Which human being ,creating each of the desires ,is always awake in the sleeping ones,That
is the white one.He is Brahman.He is Amritha (eternal nectar).Entire universe depend upon
it.No one crosses beyond it.That is This. That supreme consciousness in which everything is
reflected and revealed is called the AmrithaBrahman and the white light here.Even in deep
sleep,in coma and death when the senses and body are unaware this is in awakned state and
knows all.It has no death and birth.Bhagavad Gita explains that eternal one as Purushothama.
It is witness of all,always awake, undivided beyond timespace and the one who perceives this
truth becomes one with it.
Sl 9
Agnaiyathaiko bhuvanam pravishto
Roopam roopam prathiroopo babhoova
Ekasthathaa sarvabhoothaantharaathmaaa
Roopam roopam prathiroopo bahiswa//
Sankara:-Agniryathaika eva prakaasaathmaa sambhuvanam
bhavantyasminbhoothaaaneethi bhuvanamayam lokasthamimam
pravishta:anupravishta:roopam roopam prathidaarvaadidaahyabhedam pratheetyartha:
prathiroopa:thathra thatra prathiroopavaandaahyabhedena bahuvidho babhoova; Eka eva
thathaa sarvabhoothaantharaathmaa sarveshaam bhoothaanaam
abhyanthara aathmaathisookshmathwaath daarvaadishviva sarvadeham prathi
pravishtathwaathprathiroopo babhoova bahischa avikrithena swaroopenaakaasavath//
Thathaanyo drishtaantha:-
 69 
 

Just like Agni which is one enters the universe and becomes reflection suitable for each form
it enters into,this Eka (one) Srvabhoothantharathman (Athman within everything)is reflected
according to the form it takes and is also present outside of each of those forms too.
Sl 10
Vaayuryathaiko bhuvanam pravishto
Roopam roopam prathiroopo babhoova/
Ekasthathaa sarvabhoothaantharaathmaa
Roopam roopam prathiroopo bahiswa//
Sankara:-Vaayuryathaika ityaadi/Praanaathmanaa deheshuanupravishto roopam roopam
prathiroopo babhoovetyaadi samaanam// Ekasya sarvaathmathwe samsaaradu:khithwam
pasyaiva thadithi praapthamatha idamuchyathe-
Just like the wind which is One,enters universe and becomes reflected in each form suitable
for that form,this Eka Athman within all bodies is reflected accordingly in each and is also
present outside of those forms. Agni and Vayu are sarvantharyamin (within everything) and
also outside them.Just like that one has to know the Athman in everything and outside
everything too.Because it is sarvagatha (enters everything) it is not restricted in one form
alone.
Sl 11
Suryo yathaa sarvalokasya chakshurna
Lipyathe chaakshushairbaahyadoshai:
Ekasthathaa sarvabhoothaantharaathmaa
Na lipyathe lokadu:khena baahya://
Sankara:- Suryo yathaa cakshusha aalokena upakaaram
kurvanmoothrapureeshaadyasuchiprakaasanena thaddrsina : sarvalokasya chakshurapi
sanna lipyathe
chaakshushairasuchyaadidarsananimithairaadhyaathmikai:paapadoshairbaahyaischaas
uch-yaadisamsargadoshai:/Eka:samsthathaa sarvabhoothaantharaathmaa na lipyathe
lokadu:khena baahya://
Loko hyavidyayaa swaathmani adhyasthayaa kaamakarmodbhavam du:kham
anubhavathi/Na thu saa paramaarthatah: swaathmani/ Yathaa rajjusukthikosharagaganeshu
sarparajathodakamalaani na rajjuaadeenaam swatho dosharoopaani santhi/ Samsarginee
vipareethabudhyadhyaasanimithaathadoshavadvibhaavyanthe/Na
thadhoshaistheshaam lepa:/Vipareethabudhyadhyaasabaahyaa hi the/
Thathaathmani sarvo loka:Kriyaakaarakaphalaathmakam vijnaananam sarpaadisthaneeyam
vipareethamadhyasya thannimitham janmamaranaadidu:khamanubhavathi/Na thwaathmaa
sarvalokaathmaapi san vipareethaadhyaaropanimithena lipyathe
lokadu:khena/Kutha:bahya:rajjvaadivadeva
vipareethabudhyadhyaasabaahyo hi sa ithi// Kim cha
 70 
 

The eye of world ,the sun is not affected by the blemishes of the external things. Just like that
this Athman which is Eka and within all elements is not affected by the external sorrows .
The sun is equated to the Athman .The sun witness everything but is not affected by the
sorrows of world.Similarly the Athman witness everything in all states but is not affected by
the sorrows
Sl 12
Eko vase sarvabhoothaantharaathmaa
Ekam roopam bahudhaa ya:karothi
Thamaathmastham yenupasyanthi dheeraa-
Stheshaam mukham saaswatham nethareshaam//
Sankara:-Sa hi parameswara:Sarvagatha:swathanthra eko na thathsamobhyadhiko
vaanyesthi/Vasee sarvam hyasya jagaddriso
varthathe/kutha:?sarvabhoothaantharaathmaa/Yatha ekameva
sadaikarasamaathmaanam visudhavijnanaroopam
naamaroopaadhyasudhopaadhibhedavasena bahudhaanekaprakaaram ya: karothi
swaathmasathaamaathrenaachintyasakthithwaath/Thamaathmastham
 71 
 

swasareerahridayaakaase budhou chaithanyakaarena abhivyakthamityethath/ Na hi

sareeerasyaadhaarathwamaathmana: Aakaasavadmoorthathwaath; aadarsastham
mukhamithi yadvath/Thametham eeswaramaathmaanam ye
nivruthabaahyavrithayonupasyanthi aachaaryagamopadesamanu
saakshaadanubhavanthi dheeraa vivekinastheshaam parameswarabhoothaanaam
saaswatham nityam sukham aathmaanandalakshanam bhavathi ,nethareshaam
baahyaasakthabudheenaamavivekinaam
swaathmabhoothamapyavidyaavyavadhaanaath// Kim cha-
That Eka and attractive Athman within all changes the One to many.The bold one who see it
within own Athman gets eternal bliss.Others do not get that. The one who directly perceives
Brahman/Athman within is not touched by sorrows of world and is in perpetual state of
bliss.Vasi is the one who attracts everyone.And also the one who has everything and
everyone under his attractive power. He/she has no desires.Since no desires no sorrows
either.
Sl 13 Nityonityaanaam chethanaschethanaanaam
Eko bahoonaam yo vidadhaathi kaamaan
Thamaathmastham yenupasyanthi dheeraa-
Stheshaam shaanthi:saaswathi nethareshaam//
Sankara:-Nityovinaasyanityaanaam vinaasinaam/ Chethanaschethanaanaam
Chithayithrunaam brahmaadeenaam praaninaam agninimithamiva daahakathwam
anagninaamudakaadinaamaathmachaithanyanimithameva
chethayithruthwamanyeshaam/Kim cha sa sarvajna: sarveswara:kaaminaam samsaarinaam
karmaanuroopam kamaankarmaphalaani swaanugrahanimithaamscha kaamaanya eko
bahoonaan anekeshaamanaayaasena vidadhaathi
prayachatheetyethath/Thamaaathmastham ye anupasyanthi dheeraastheshaam
saanthi:uparathi:saaswathi nityaa swaathmabhoothaiva
syaannethareshaamanevamvidhaanaam//
It is the eternal of the etrnal.The energy of all the energetic .It is the eka that attains all desires
of all,and the bold one who perceives it within own Athman gets eternal peace.Others do not
get it.People who run after desires do not get peace.The bold who know and experience I am
the eternal energy (Nityachaithanya) Athman who had fulfilled all Kaama(desires)and
nothing more to achieve is liberated from all desires and is peaceful .
14.Thadethadithi manyanthenirdesyam paramam sukham
Katham nu thadvijaaneeyaam kimu bhaathi vibhaathi vaa//
Sankara:- Yathadaathmavijnaanam sukham anirdeshyam nirdeshtumasakyam paramam
prakrishtam praakrithapurushavaangmanasayoragocharam api sannivritheshanaa ye
braahmanaasthe yathadethathpratyakshamevethi manyanthe/ Katham nu kena prakaarena
thath sukhamaham vijaaneeyaam/Idam ityaathmabudhivishayamaapaadayeyam yathaa
nivruthaishanaa yathaya:/Kimu thadbhaathi deepyathe prakaasaathmakam
thadyathosmadbudhigocharathwena vibhaathi vispashtam drisyathe kim vaa nethi//
Athrotharamidam bhaathi cha vibhaathi chethi /Katham?
15.Na thathra suryo bhaathi na chandrathaarakam
Nemaa vidyutho bhaanthi kuthoyamagni:
Thameva bhaanthamanubhaathi sarvam
Thasya bhaasaa sarvamidam vibhaathi//
Sankara:- Na thathra thasminswaathmabhoothe brahmani sarvaavabhaasakopi suryo
bhaathi thadbrahma na prakaasayatheetyartha:/ Thathaa na chandrathaarakam nemaa
vidyutho bhaanthi kuthoyamasmaddrishtigochara: agni:/Kim bahunaa yadidamaadikam
sarva bhaathi thathameva parameswaram bhaantham
deepyamaanamanubhaatyanudeepyathe/Yathaa jalonmukhaadyagnisamyogaadagni
 72 
 

dahanthamanudahathi na swathasthadwathasyaiva bhaasaa deeptyaa sarvamidam suryaadi

vibhaathi/ Yatha evam thadeva brahma bhaathi cha vibhaathi cha/Kaaryagathena vividhena
bhaasaa thasya brahmano bhaaroopathwam swathovagamyathe/Na hi swathovidhyamaanam
bhaasanamanyasya karthum sakyam/Ghataadeenaam
anyaavabhaasakathwadarsanaadbhaasanaroopaanaam chaadityaadeenaam
thaddarsanaath//
6th vally
Sl 1
Thritheeyaa valli:-
Thoolaavadhaaranenaiva moolaavadhaaranam vrikshasya kriyathe loke yathaa, evam
samsaarakaaryavrikshaavadhaaranena thanmoolasya
Brahmana:swaroopaavadidhaarayishyevam shashtivallyaarabhyathe-
1.Urdhwamoolovaaksaakha eshoswatha:sanaathana:
Thadeva sukram thadbrahma thadevaamrithamuchyathe
Thasmillokaa:srithaa:sarve thadu naatyethi kaschana/ Ethadwai thath//
Sankara:-urdwamoola urdhwam moolam yath thadvishno:paramam padamabhyethi
soyamavyakthaadisthaavaraantha:samsaaravriksha urdhwamoola:/Vrikshascha
vrakshanaath/ Janmajaraamaranasokaaadhyanekaanarthaathmaka:
prathikshanamanyathaaswabhaavo
maayaamareechyudakagandharvanagaraadivaddrishtanashtaswaroopathwaadavasaane cha
vrikshavadbhaavaathmaka: Kadaleesthambavanni: ssaaronekasathapaashandabudhivikal
paaspadasthathwavijijnaasubhi: Anirdhaarithedam thathwo
vedaanthanirdhaarithaparabrahma
moolasaarovidyaakaamakarmaavyakthabeejaprabhavoparabrahma
vijnaanakriyaasakthidwayaathmakahiranyagarbaankura:sarvapraanilin
abhedaskandasthrunyaajalaavasekodbhoothadarpo budheendriya
vishayapravaalaamkura:sruthismrithinyaayavidhyopadesapalaaso
yajnadaanathapaaadyanekakriyaasupushpa: sukhadukhodbhoothaharshasokajaathanrity
ageethavaadithrakshwelithaasphotithahasithaathrushtarudithahaahaamuchyamuchyethy
aadhyanekasabdakrithathumuleebhoothamahaaravo
vedaanthavihithabrahmaathmadarsanaasamgasasthrakridocheda esha
samsaaravrikshoswathoswathavathkaamakarmavaatherithanityaprachalithaswabhaava:’swa
rganarakathiryakprethaadibhi : saakhaabhi: avaaksaakhaa:; sanaathanonaadithwaachiram
pravritha:/
yadasya samsaaravrikshasya moolam thadeva sukram subram sudham jyothishmath
chaithanyyathmajyothiswabhaavam thadeva brahma sarvamahathwaath/ Vaacharambanam
vikaaro naamadheyamanritham anyadatho martyam/ Thasminparamaarthasatye brahmani
lokaa
gandharvanagaramareechyudakamaayaasamaa:paramaarthadarsanaabhaavaavagaman
aa:Srithaa aasrithaa :sarve samasthaa utpathisthithilayeshu/Thadu thadbrahma naanyethi
naathivarthathe mridaadimiva ghataadikaaryam kaschidapi vikaara:/Ethadwai thath//
yadvijnaanaadamrithaa bhavantheetyuchyathe jagatho moolam thadeva naasthi
brahmaasatha evedam ni:sruthamithi/ thanna-
This great Banyan tree with roots above and branches below is eternal.This itself is light.This
is Brahman.This is Amritha.All worlds depend upon it.No one ever crosses it.It is this only.
Sl 2
Yadidam kim cha jagadsarvam praana ejathi ni:srutham
Mahadbhayam vajramudritham ya ethadiduramrithaasthe bhavanthi/
Sankara:-Yadidam kim cha yathkim chedam jagathsarvam praane parasminbrahmani
satyejathi kampathe thatha eva ni:srutham nirgatham sathprachalathi niyamena
 73 
 

cheshtathe/Yadevam jagaduthpatyaadikaaranam brahma thanmahadbhayam/Mahacha

thadbhayam cha bibhetyasmaadithi mahadbhayam; Vajramudruthamudruthamiva vajram/
Yathaa vajrodruthakaram swaaminamabhimukheebhootham drishtuaa brithyaa niyamena
thachaasane varthanthe thathedam
Chandraadityagrahanakshatrathaarakaadi lakshanam jagathseswaram niyamena kshanam
apyavisraantham varthatah ityuktham bhavathi/ Yaethadvidu:
swaathmapravrithisaakshibhoothamekam brahmaamrithaa amaranadharmaanasthe
bhavanthi// Katham thadbhayaajjagadvarthatha ityaaha-
Whatever is this world ,all that is spreading in the Praana .(Moves , flows and spreads in the
winds/ praana).It creates fear just like a raised Vajra (weapon of Indra).The scholar who
knows it becomes Amritha.The tree of samsara is fearful and dangerous .For an ordinary
person Brahman as the Athman of Time (Kaalathman)is fearful and dangerous but for a
scholar the worldly life is fearful and dangerous..
Sl 3
Bhayaadasyaagnisthapathi bhayaathapathi surya:
Bhayaadindrascha vaayuscha mrityurdhaavathi panchama:
Sankara:- Bhayaadbheetyaa parameswarasyaagni:thapathi bhayaathapathi suryo bhayaad
indrascha vaayuscha mrityurdhaavathi panchama:/Na heeswaraanaam lokapaalaanaam
samarthaanaam sathaam niyanthaa chedvajrodruthakaravanna
syaathswaamibhayabheethaanaamiva brityaanaam niyathaa pravrithirupapadyathe //
Thacha-
Fearing it the fire burns.The sun burns.Indra ,Vayu and the Panchama(5th one)Mrityu runs.
Sl 4 Iha chedsakadbodhyum praaksareerasya visthrasa:
Thatha:sargeshu lokeshu sareerathwaaya kalpathe//
Sankara:-Iha jeevanneva chedyadyasakath saknothi saktha:
sanjaanaathyethadbhayakaaranam brahma bodhyumavaganthum praakpoorvam sareerasya
visthrasovasthramsanaathpathanaathsamsaarabandhanaaduimuchyathe/Na
chedsakadbbodhyum thatha:anavabodhaathsargeshu srijyanthe yeshu
sthrashtavyaa:praanina ithi sargaa;prithivyaadayo lokaastheshu sargeshu lokeshu
sareerathuaaya sareerabhaavaaya kalpathe samartho bhavathi sareeram
grihanaatheetyartha:/ Thasmaaschareeravisramsanaathpraagaathmabodhaaya yanna
aastheya:// Yasmaadihaivaathmano darsanam aadarsasthasyaiva mukhasya
spashtamupapadyathe na lokaanthareshu brahmalokaad anyathra ,sa cha
dushpraapa:Katham?Ityuchyathe-
Before the body falls,if one is unable to cognize this ,he/she has to take birth again in the
cycle of creation of the world.
Sl 5
Yadaarse thathaathmani yathaa swapne thathaaa pithruloke
Yathaasthu pareeva dadruse thathaa gandharvaloke chaayaathapayoriva brahmaloke//
Sankara:- Yathaadarsa prathibimbabhootham aathmaanam pasyathi
lokotyanthaviviktham thathehaathmani swabudhou aadarsavannirmaleebhoothaayaam
viviktham aathmano darsanam bhavatheetyartha:/ Yathaa swapneviviktham
jaagradasanodbhootham thatha pithrulokeviviktham eva darsanamaathmana:
karmaphalopabhogaasakthathwaath/ Yathaa chapsu
avibhakthaavayavamaathmaroopam pareeva dadriso paridrisyatha iva thathaa
gandharvalokevivikthameva darsanamaathmana: /Evam cha lokaanthareshwapi
saasthrapraamaanyaadavajamyathe/ Chaayaathapayo : ivaathyanthaviviktham brahmaloka
eva ekasmin/Sa cha dushpraapotyananthavisishtakarmagnaanasaadhyathwaath/
Thasmaadaathmadarsanaayehaiva yanna: karthavya ityabhipraaya://
Kathamasou bodhavya:kim vaa thadavabodhe prayojanamityuchyathe-
 74 
 

Just as that in a mirror in the Athman too.Just as what is in a dream , that in the ancestral
world too (Pithruloka).Just as that in the waters ,in the higher worlds too.There are Thapas
(heat and light)and its shadow (chaaya) even in Brahmaloka.
Mirror-Athma
Swapna-Ancestral world
Waters- sky
Shadow-light
That is the comparison.The mirror reflects the face .Athman is reflected in a person’s Adarsa
(ideals/ideology). The dreams reflects the ancestral worlds.The water reflects the sky.The
pure Thapas or light and its shadow is there in the same way in the world of Brahman.The
light of Paramathman is reflected in each Jevathman .If a jeevathman gets the Brahma
experience his/her mirror (jeevathman) will definitely reflect the rays of that experience.And
that is visualized by others.By the sweet,compassionate,meaningful ,pure thoughts, actions
and words that mirror reflects the Brahmanubhava and others recognize it .
Sl 6
Indriyaanaam prithakbhaavamudayaasthamayou cha thath
Prithaguthpadyamaanaanaam mathwaa dheero na sochathi//
Sankara:- Indriyaanaam srothraadeenaam swaswavishayagrahanaprayojanena
swakaaranebhya aakaasaadibhya:prithag uthpadyamaanaamatyanthavisudhaath
kevalaacchinmaathraathmaswaroopaathprithakbhaavam
swabhaavavilakshanaathmakathaam thathaa
theshaamevendriyaanaamudayaasthamayou chothpathipralayou
jaagradswaapaavavasthaapekshayaa naamna ithi mathwaa gnaathwaa vivekatho dheero
dheemaanna sochathi /Aathmano nityakaswabhaavasya
avyabhichaaraachokakaaranathwaanupapathe:/ Thathaa cha srutyantharam tharathi
sokamaathmavith (Ch U 7.1.3)ithi//
Yasmaadaathmana indriyaaanaam prithagbhaava uktho naasou bahiradhiganthavyo
yasmaathpratyagaathmaa sa sarvasya/ Thathkathamithyuchyathe-
The bold one (Dheera),knowing the fact that the senses with differences and their rise and
fall(birth and death) are separately created out of one’s Athman has no sorrow over such
things.
Sl 7 & 8
7.Indriyebhya: param mano mansa:sachamuthamam
Sachaadathi mahaanaathmaa mahathovyakthamuthamam
Sankara:- Indriyebhya :param mana ityadi/
Arthaanaamihendriyasamaanajaatheeyathwaadindriyagrahanenaiva
grahanam/poorvavadanyam/Sthwasabdaad budhirihochyathe//
8.Avyakthaathu para:purusho vyaapakolinga eva cha
Yam gnaathwaa muchyathe janthuramrithathwam cha gachathi//
Sankara:- Avyakthaathu para:purusho vyaapako vyaapakasyaapyaakaasaadai:sarvasya
kaaranathwaath/ Alingo lingyathe gamyathe yena thallingam budhyaadi
thadavidyamaanamapyethi soyamalingam eva/ Sarvasamsaaradharmavarjitham
ityethath/Yam gnaathwaa aachaaryatha:sasthrathascha muchyathe jaanthu:
avidyaadihridayagranthibhirjeevanneva pathithepi sareeremrithathwam cha gachathi
solinga:parovyakthaath purusha ithi poorvenaiva sambandha:// Katham tharhyalingasya
darsanam upapadyatha ityuchyathe-
Mind is beyond senses.Sathwa is above mind.Mahan Athman is above Sathwa.Avyaktha Is
beyond Mahan Athman.Purusha is beyond Avyaktha. Purusha is spread everywhere.Purusha
is Alinga(without Linga) .The one who knows it attains Amrithathwa.
Sl 9
 75 
 

Na samdrise thishtathi roopamasya

Na chakshushaa pasyathi kaschanainam
Hridaa maneeshaa manasaabhikluptho
Ya ethadwiduramrithaasthe bhavanthi//
Sankara:- Na samdrise samdarsanavishaye na thishtathi pratyagaathmanosya roopam/Atho
na chakshushaa sarvendriyena
chakshurgrahanasyopalakshanaaarthathwaath pasyathi nopalabhatham kaschana kaschith
apyenam prakrithamaathmaanam/
Katham tharhi tham pasyedithyuchyathe/Hridaa hrithsthayaa budhyaa/Maneeshaa
manasa:Samkalpaadiroopasyeshte niyanthruthwenethi maneet thayaa hridaa
maneeshaavikalpayithwaa manasaa mananaroopena samyagdarsanena
abhikluptobhisamarthithobhiprakaasitha ityethath/Aathmaa gnaathum asakya ithi
vaakyasesha:/Tham aathmaanam brahmaithadhye viduramrithaasthe bhavanthi// Saa
hrinmaneet katham praapyana ithi thadartho yoga uchyathe-
His form is not in front.No one has ever seen it with eyes.He is revealed by heart,by intellect
and by mind .The one who knows this becomes Amritha. That light is Nirvikalpa ,nirguna,
lingarahitha,and rooparahitha and that cannot be seen with naked physical eye.That energy
has to be revealed in pure intellect within mind in a compassionate heart.Though unseen by
gross eye ,it is manifested within and experienced by good hearts with pure intellect.(The
sloka is seen with a padabheda Hrida Hridistham Manasa in Swethaswethara Upanishad 4-
20).
Sl 10,11
Yadaa panchaavathishtanthe gnanaani manasaa saha
Budhischa na vicheshtanthi thaamaahu :paramaam gathim//
Sankara:-Yadaa yasminkaale swavishayebhyo nivarthathaanyaathmanyeva pancha
gnaanaani gnaanaarthathwaachothraadeeni indriyaani gnaanaanmuchyanthe avathishtanthe
saha manasaa yadanugathaani thena samkalpaadivyaavrithenaantha:karanena
budhischaadhyavasaayalakshanaa na vicheshtathi swavyaapaareshu na vicheshtathe na
vyaapriyathe thaamaahu : paramaam gathim//
Sankara:-Thaam yogamithi manyanthe sthiraamindriyadhaaranaam
Apramathasthadaa bhavathi yogo hi prabhavaapyayou//
Sankara:- Thaaameedriseem thadavasthaam yogam ithi manyanthe viyogameva
santham/Sarvaanarthasamyogaviyogalakshanaa heeyamavasthaa yogina:/Ethasyaam
hyavasthaayaamavidyaadhyaaropanavarjithaswaroopaprathishta aathma/Sthiraam
indriyadhaaranam sthiraamachalaam indriyadhaaranaam baahyaantha:karanaanaam
dhaaranamityartha:/ Apramatha “pramaadavarjitah:samaadhaanam prathi nityam
yathnavaansthadaa thasminkaale yadaiva pravrithayogo bhavatheethi
saamarthyaadavagamyathe /Na hi budhyaadicheshtaabhaave pramaadasambhavosthi/
Thasmaathpraageva budhyaadicheshtoparamaadapramaado vidheeyathe/Athavaa
yadaivendriyaanaam sthiraa dhaaranaa thadaaneemeva
nirankusamapramathathwabhityatha: abhidheeyathepramathasthadaa bhavatheethi/ Kutha:?
Yogo hi yasmaath prabhavaapyayou upajanaapaayadharmaka
ityarthothopaayaparihaaraayaapramaada:karthavya ityabhipraaya://
Budhyaadhicheshtaavishayam ched brahmedam thadithi visheshatho grihyeth
budhyaadyuparame cha grahanakaaranaabhaavaath anupalabhyamaanam naasthyeva
brahma /Yadwi karanagocharam thadastheethi prasidham loke vipareetham chaasath
ityathaschaanarthako yoga:/ Anupalabhyamaanathwaadwaa naasthityupalabdhavyam
brahmetyevam praaptha idamuchyathe-satyam,
When all the five are fixed ,when knowledge is joined within mind,when intellect is
movementless without actions,that is called Paragathy. In Samadhi the five senses are well
 76 
 

controlled.Intellect is concentrated and fixed.Then knowledge is revealed in mind.This gives

Brahmanubhava which is the ultimate Gathi (Paragathy).This is the explanation for the
“Hridaaa maneeshaa Manasabhikluptho” said in 9th sloka.
Sl 11
That fixed Indriyadharana is known by the term “Yoga”.Then one becomes devoid of
mistakes and illusions.Yoga is the place or sthaana of prabhava and pralaya (creation and
destruction of all).
Sl 12 Naiva vaachaa na manasaa prrapthum sakyo na chakshushaa
Astheethi bruvathonyathra katham thadupalabhyathe//
Sankara:-Naiva vaachaa na manasaa na chakshushaa naanyairapindriyai: praapthum
sakyatha ityartha:/Thathaapi sarvavisesharahithopi jagatho moolam
ityavagathathwaadasthyeva kaaryapravilaapanasya asthithwanishtathwaath/Thathaa
heedam kaaryam sookshmathaarathamyapaarasparyainaanugamyamaanam
sadbudhinishtaamevaavagamyathi/Yadaapi vishayapravilaapanena pravilapyamaanaa
budhisthadaapi saa sathpratyayagarbhaiva vileeyathe/Budheerhi na:pramaanam
sadasathoryaarthathmyaavagame/ Moolam chejjagatho na syaadasadanuithamedevam
kaaryamasadityevam gruhyathe na thedasthi sathsadithyeva thu grihyathe;yathaa
mridaadikaaryam
ghatadimridaadyanuitham/Thasmaajjagatho
moolamaathmaasteetyevopalabdavyam/Kasmaath?Astheethi broovathosthithwavaadina
aagamaarthaanusaarina: sradhaanaadanyathra nasthikavaadini naasthi jagatho
moolamaathmaa niranuayamevedam kaaryamabhaavaantham pravileeyatha ithi
manyamaane vipareethadarsini katham thadbrahma thachatha upalabhyathe na
kathanchanopalabhyatha ityartha:// Thasmaadapohyaasaduaadipaksham aasuram-
One canot attain it with eye,word or mind.How can one get it from those who do not say that
it exists(ASTHI).? Only from those who have experienced Brahman and says that it exists
,one can know it.From scholars and from argumentative books or from naked eye and senses
and from people who believe that it does not exist(Naasthi) since they have not experienced it
one cannot expect to get a knowledge of it.So choosing a Guru is important for a
Brahmacharin.
Sl 13
Astheetyevopalabdavyasthathwabhaavena chobhayo:
Astheetyevopalabdasya thathwabhaava:praseedathi//
Sankara:-Astheetyevaatmopalambavya:sathkaaryo budhyaadyupaadhi:/Yadaa thu
thadrahithovikriya aathmaa kaaryam cha kaaranavyathirekena naasthi Vaachaarambanam
vikaaro naamadheyam mrithikethyeva satyam (Ch U 6.1.4) ithi sruthesthadaa yasya
nirupaadhikasyaalingasya
sadasadaadipratyayavishayathwvarjithasyaathmana:Thathwabhaavobhavathi thena cha
roopena aathmopalabdavya ityanuvarthathe/ Thathraapyubhayo:
sopadhikanirupaadhikayorasthithwathathwabhaavayo:nirdhaaranaarthaa
shashtipoormastheethyevopalabdasyaathmana:
satkaaryopaadhikrithaasthithwapratyayenopalab dasya ityartha:
Pasuaathpratyasthamithasarvopaadhiroopa aathmana, sthathwabhaavo
vidithaavidithaabhyaamanyodwayaswabhaava:nethi nethi (B U 2.3.6;3.9.26) ithi
asthoolamananuahaswam(B U 3.8.8) Adrisyenaathmyenirukthenilayane (Tha U 2.7.1
)ityaadi sruthinirdishta:Praseedatyabhimukheebhavathi athmaprakaasanaaya
poorvamastheetyupalabdhavatha ityethath//
One has to attain it as “Asthi”only. And also experience in Thathwabhava. For the one who
had the experience that it exists (Asthi) the Thathwabhava is revealed naturally.This is an
answer to the question whether scholarly arguments and logic is superior to the direct
 77 
 

perception(swanubhoothy).Several modern scholars who argue that Sankara had only

argumentative knowledge and logic and his works of swanubhoothy like Soundaryalahari are
not his, should see the commentary to this sloka .Both swanubhoothi and logic are essential
and important for a balanced attitude.But for direct perception of Brahman swanubhoothy is
the final word and the mere scholarship cannot give that experience.The direct experience
naturally brings in its turn the ability to speak logically and to prove scientifically that
experience so that others also get a glimpse of its importance.The logical commentaries are
all the directives given by a great teacher who had direct experience to reveal the Asthithwa
of that truthful experience.That WORD is naturally given to the Guru (whether literature/
music or any other art and science) by Vagdevi/ Srividya herself.In swanubhoothi Vagdevi is
born as Swayambhu within the Guru’s heart as revealed word..That is why Sankara said that
Creativity(Srishty)is the internal nature of one who is complete or perfect (Swayampoorna)by
himself/herself.
Sl 14
Yadaa sarve pramuchyanthe kaamaa yesya hridi srithaa:
Atha martyomritho bhavatyathra brahma samasnuthe//
Sankara:-Yadaa yasminkaale sarve kaamaa:
kaamayithavyasyaanyasyaabhaavaathpramuchyanthe viseeryanthe yesya
praakthaprathishedaadvidusho hridi budhou srithaa aasrithaa:/Budhirhi
kaamaanaamaasrayo naathmaa/Kama: samkalpa(BU 1.5.3 ) ityaadisrutyantharacha/ Atha
thadaa martya:praakprabodhaath aaseethsa
prabodhotharakaalamavidyaakaamakarmalakshanasya mrityorvinaasaadamritho
bhavathi/Gamanaprayojakasya mrityorvinaasaadgamanaanupapatherathehaiva
pradeepanirvaanavath sarvabandhanopasamaath brahma samasnuthe
brahmaivabhavatheetyartha:// Kadaa puna:kamaanaam moolatho vinaasa ityuchyathe –
When all the desires of this heart are liberated man becomes eternal.(Martya becomes
Amartya).And becomes Brahman.
Sl 15
Yadaa sarve prabhidyanthe hridayasyeha granthaya: Atha martyomritho
bhavatyethaavadwayanrisaasanam//
Sankara:- Yadaa sarve prabhidyathe bhedam upayanthi vinasyanthi hridayasya budheriha
jeevatha eva granthayo granthivad dridabandhanaroopaa avidyaapratyayaa
ityartha:/Ahamidam sareeram mamedam dhanam sukhi du:khi chaaaham
Ityevamaadilakshanaasthadvipareethabrahmaathmapratyayopajananaad
brahmaivaahamasmi asamsaareethi vinashteshuavidyaagranthishu thaannimitha :kaamaa
moolatho vinasyanthi/Atha martyomritho bhavatyethaavadyethaavadevaithaavanmaathram
naadhikamasthi tyaasamkaa karthavyaa anusaasanamanusishtirupadesa
sarvavedanthaanaamithi vaakyasesha://
Nirasthaaseshaviseshavyaapibrahmaathmapratipatyaa
prabinnasamasthaavidyaadigrantherjeevaitha eva brahmabhoothasya vidusho na
gathirvidyatha ityukthamathra brahma samasnutha ityukthathwaath/Na thasya praanaa
uthkraamanthi brahmaiva sanbrahmaapyethi(BU 4.4.6)ithi srutyantharascha/ Ye
punrmandabrahmavido vidyantharaseelinascha brahmalokabhajo ye cha
thadvipareethaa:samsaarabhaaja:theshaameva gathivisesha
uchyatheprakrithothkrishtabrahmavidyaaphalasthuthaye// Kim chaanyadagnividyaa
prusthaa pratyukthaa cha/Thasyaacha phalapraapthiprakaaro vakthavya ithi
manthraarambha:/thathara-
When all the bonds of the heart are untied then Man becomes eternal.That is the teaching.
Sl 16
Satham chaikaa cha hridayasya naadya-
 78 
 

Sthaasaam moordhanamabhini:sruthakaa
Thapordhwamaayannamrithathwamethi
Vishuanganyaa uthkramane bhavanthi
Sankara:-Satham cha sathasamkhyaakaa ekaa cha sushumnaa naama purushasya
hridayaadvini:sruthaa naadya:siraasthaasaam madhye moordhaanam bhithwaa vini:sruthaa
nirgathaa sushumnaa naama / Thayaanthakale hridaya aathmaanam vaseekritya yojayeth/
Thathaa naadyordhwamuparyaayan
gachannaadityadwaarenaamrithathwamamaranadharmathwamaapekshikam/Aabhoothas
amplavam sthaanamamarithathwam hi bhaashyathe (VishnuPuraanam 2.8.17)ithi
smrithe:/Brahmanaa vaa saha kaalaantharena mukhyamamrithathwamethi bhukthwaa
bhogaananupamaanbrahmalokagathaan/Vishuangnaanaavidhagathaya:Anyaa naadya
uthkramane nimitham bhavathi samsaaraprathipatyartho eva bhavantheetyartha:/Idaaneem
sarvavallyaryopasamhaaraarthamaaha-
The Naadi of this heart are hundred and one (satham +eka).One of them flows to Moordha or
top of head. It attains Amrithathwa moving upwards.All the others who travel through the
other 100 naadi ,after death attain other wombs and are reborn.
Sl 17
Angushtamaathra:purushontharaathmaa
Sadaa janaanaam hridaye samnivishta:
Tham swaachareeraathpravrihenmunchaadivepeekaam dhairyena
Tham vidyaachukramamritham tham vidyaachukramamrithamithi//
Sankara:- Angushtamaathra:purushontharaathmaa sadaa janaanaam sambandhini hridaye
samnivishte yathaavyaakhyaatha:tham swaadaathmeeyaachareeraathpravriheth
udhyachennishkarshathprithakkuryaadityartha:/Kimivetyuchyathe munjaadiva
ipeekaamanthasthaam dhairyenaapramaadena/Tham sareeraannikrishtam chinmaathram
vidyaadwijaaneeyaachukramamritham yathoktham brahmethi
dwirvachanamupanishatparisamaaptyarthamithisabdacha//
Vidyaasthutyarthaayamaakhyaayikaarthopasamhaarodhyunochyathe

The Purusha having the size of a finger is always within the hearst of all.Boldly separate and
carry it from own heart to a piece of grass .Know that purest Amritha. This is what the
sanyasins call Athmapinda or performing the last rites for one’s own Athman.While we are
alive to think that this body is dead matter , and only Athman is eternal pure light and do
ancestral rites for own Athaman . This is a bold step to be done by a sanyasin .
Sl 18 Mrityuprokthaam nachikethotha labdhwaa
Vidyaamethaam yogavidhim cha krithsnam
Brahmapraaptho virajobhoodhvimrityu-
Ranyonyevam yo vidadhyaathmameva//
Sankara:-Mrityurprokthaam yathokthaamethaam brahmavidyaam ygavidhim cha kritsnam
samastham sopakaranam saphalamityethath/Nachikethaa varapradaanath
Mrityorlabdhua praapyetyartha:kim?
Brahmapraapthobhoonmukthobhavadityartha:/Katham?
Vidyaapraaptyaa virajo vijathadharmaadharmo vimrityurvigathakaamaavidyascha
sanpoorvamityartha:/
Na kevalam nachikethaa eva anyopi nachikethovadaathmavid adhyathmameva
nirupacharitham pratyak swaroopam praapya
thathwamevetyabhipraaya:naanyadroopamapratyagroopam/hadevamadhyaanthamevam
ukthaprakaarena veda vijaanaatheetyevamvithsopi viraja:sanbrahmapraaptyaa
vimrutyurbhavatheethi vaakyasesha:// Shishyaachaaryayo: pramaadakrithaanyaayena
vidyaagrahaprathipaadananimithadoshaprasamanaartheyam saanthi :uchyathe-
 79 
 

The Vidya (education)and Yogavidhi which was given (advised)by Mrityu (death) was
attained by Nachikethas.He attained Brahman and reached Vairaja(Virajam= without Rajas
or dust ).He was liberated from the ties of death forever .Whoever attains this knowledge
becomes liberated from death’s grip and from bondages.
Om saha naavavathu
Saha nou bunakthu
Saha veeryam karavaavahai
Thejaswi naavadheethamasthu
Maa vidwishaavahai
Om shanthi:!om shanthi:! Om shanthi:!

AITHAREYA UPANISHAD
Chapter 1
Aithareya Upanishad is the 4th 5th and 6th chapters of the second Aranyaka of Aithareya
Brahmana.The first three chapters are describing the Karma. Aithareya Upanishad portion
describes the Athman . When the Karma was being explained,method of dhyana of Uktha
was also said.Uktha is Praana.It is the Hiranyagarbha.Do concentrated dhyana on it as “I am
that Uktha .I am Praana” and become one with it.The Brahman which is Sath is Praana
.That alone is the only Iswara.(Kousee.11.2;Maith.V11 .7).Karma is for householders.
Sanyasin is liberated from all karma and its effects.
Shanthipaada :
Om.Vang me manasi prathishtithaa mano me vaachi prathishtithamaviraaveerma edhi.
Vedasya ma aaneestha: srutham me maa prahaasi:
Anenaadheethenaahoraathraansandhadhaamyurtham vadishyaami.
Satyam vadishyaami.
Thanmaavavathu.
Thadvakthaaramavathu.
Avathu maamavathu vakthaaramavathu vakthaaram.

Khanda1
Sl 1
Om Aathmaa vaa idameka evaagra aaseeth.Naanyathkinchana mishath. Sa eekshatha
lokaannu srujaa ithi .
Om .The Only One Athman was there in the beginning. There was no other ,not even to wink
an eye.It thought.Let me create the worlds. In the beginning ,this cosmos with name and form
did not exist.There were no stars,solar system, moon or earth.There were no living organisms
to witness the world either.That energy field which is indivisible,eternal,seemingly empty
alone existed.The Rishi takes us to that prehistoric origins of universes which the Rgveda
speaks of in Nasadeeyasuktha. A time when there were no living things or human beings to
see or think.The Brahman as eternal thought and consciousness ,as energy field alone existed
as if in a Yoganidra over the causal waters of cosmos.Yoganidra is a Samadhi state.The state
of Brahman in Samadhi or yoganidra is like the highly concentrated energy state of a Yogin
who is one with truth/Brahman . If one can give a symbol to such a state of Brahman ,it will
only be Poojya/ Soonya represented as a 0.
The Nadabrahman which is Anantha (endless) aroopa (formless) before manifesting as a
form that can be seen,as a word that can be heard,was beyond all language and the most
venerable and therefore called Poojya(worshippable). It is Sath (truth )and Chith(energy)and
bliss(ananda)but appears as empty (soonya)to minds which cannot go deep in meditation.In
that absolute truth (sath)there is no direction, spacetime,beings,movement ,cause and effect.
 80 
 

Everything is merged as One single whole.Its form is Chith(concentrated energy).It is called

Hindsath(The truth of the Hindu/Indian people)by medieval Arab mathematicians.It is called
Khahara by the Indian astronomers. Bhaskaracharya compares it to the Anantha (endless)
Achyutha (destructionless/nonreducible)Mahavishnu during Pralaya (delusion)who is
without emotions(Vikararahitha)even when numerous Raasi enters and numerous Raasi are
created from Him.The Khahara like Vishnu is vikararahitha and changeless even if we
multiply,divide,add or subtract any numbers of Raasi from it .

0 X n=0
0/n =0
0-n =0
0+n =0
Yet ,we can add any number of Prapancha(universes) to it created out of it.All dravya
(objects including the multiverses)are situated within the Khahara, created out of
Khahara,and merge in Khahara.Dravya is only the sandreebhaava (dense solidified
manifested form) of the Khahara (energy field).If we divide it again and again what we get
back is Khahara itself .The energy is released when we do this to any dravya.(Modern
science has proven this ).That is there is only two types of objects in nature.The changing and
the eternal.In subtle analysis,even the changing object is ultimately changeless energy only
and thus ultimately there is only One truth ,that is eternal changeless. This is the logic.
If n/n=0; and 0/n also =0,then n must be 0.
And if n=0
Prakrithy=Brahman
Dravya=Urja(energy).
This logic is similar to the spacetime continuum and Einsteins famous energy equation,but in
Sanskrit.In Mandukyakarika it is said ‘Kaalaath prasoothi Bhoothaanaam”.That is both time
and Khaharam (timespace)is said to be the same and from it is born all elements .Is the
universe eternal or destroyable? Two answers are possible .It is eternal.Or it is temporary and
destroyable. Vedantha in its method first thinks of a universe that is destroyable and an
opposite principle that is nondestroyable and eternal and calls it the Brahman. Then by a
simple mathematical logical induction proves that there is nothing but eternal Brahman and
even the seemingly temporary universe is ultimately Brahman only and therefore eternal.It is
interesting that Einsteins theory also adopts such a logical method.
1.If we divide the density of the dravya of prapancha(including stars etc)by the volume of
space in which it is contained and if we get an answer as zero ,then the prapancha must be
 81 
 

eternal,anadi,anantha. Total mass of stars/Volume of space through which they are

scattered=0 =Infinite.
2.But if we get as answer any number other than zero,then the prapancha has to be
temporary.
If dravya is =1,and Khahara is=0;
Then 1/0=0.Therefore this state is improbable.
If dravya =0 and khahara =0,
Then 0/0=0 and that is eternal state.
To think of such a state before creation of universe is done by both the modern scientist as
well as the most ancient Rishi.In that state of total absolute calm ,is produced a slight
vibration which is the first movement of the dense energy state ,or the first wave in a calm
ocean of energy,the sarga or creation starts .
Sl 2
Sa imaamllokaanasrujatha.Ambho mareechormaramaapodombha:parena divam dhou
prathishtaanthariksham mareechaya: Prithivaa maro yaa adhasthaathaa aapa:
The Ambas,Mareechi and Aapas were formed.Ambhas is that waters above the Suvarloka and
Mareechi is the rays of light/energy that is fixed in the atmosphere in naadi(or specific
pathways /canals) just as the enrgy circulates in our biological body ..Mara means that which
ends.It is opposite of Amara (deathless).Thus earth,other celestial planets and stars etc are
only Mareechi and they may be destroyed or have a beginning and end .So too all things on
earth .The waters below is called Apas.If Ambhas is Karanajaladhi (causal ocean) Apas is
samsarajaladhi(life waters).

From the Brahman which has no beginning,end or middle ,which is poojya , poojaneeya,
sath,chith and ananda,were thus created the multiverses just like bubbles .The dravya were
created like bubbles and foam from the unfathomable energy ocean.Sankara use the term
Vyaakrithaphena (the manifested foam ) for entire creation .
Sl 3
Sa eekshathe me nu lokaa lokapaalaannu srijaa ithi sodbhya eva purusham
samudruthyaamoorchayath.
Sl 4
Thamabhyathapathasyaabhithapthasya mukham nirabhidyatha yathaandam
mukhaadvaajvaachognirnaasike nirabhidyathaam naasikaabhyaam
praana:praanaadvaayurakshini nirabhidyethaamakshibhyaam chakshurachakshusha
Aaditya:karno nirabhidyathaam karnaabhyaam srothram
srothraadhisaasthwangnirabhidyatha thwacho lomaani lomabhya oshadhivanaspathayo
hridayam nirabhidyatha hridayaanmano manasachandramaa naabhirnirabhidhyatha
naabhyaam apaanopaanaanmrityu:sisnam nirabhidyatha sisnaadrethaa rethasa: aapa:
Brahman thought.These are the worlds.Let me create protectors for worlds.Thus from waters
he took out Purusha and gave a form to it.
When thought was created ,word was born.From Pasyanthi(sight) madhyama (middle)and
vaikhari(spoken word)were born. From the Purushothama state where there is no second,was
born the Aksharapurusha .From the Tapas (heat)of self the Aksharapurusha expanded organ
by organ.First his face expanded and a opening ,the mouth was formed in it.The face was
divided into two by that mouth,and as if an egg of bird is broken ,the mouth was split opened
in the face.From that mouth came the word and fire was formed from it. Similarly nose,and
from it praana,and from praana ,the vaayu were formed. From eyes,the Chakshu,from
chakshu the surya,were formed.From ears the hearing,and from hearing the directions were
born. From skin the hairs,from hairs the Oushadi and vanaspathi were born.From heart,the
mind,and from mind the moon were born.From nabhi ,Apaana and from apaaana Mrityu
 82 
 

(death)were born.From the generative organ rethas(sperm)and from rethas ,waters were born.
Aapa: is Sthreelinga and is nityabahuvachana(feminine gender and forever pleural )and
waters is Aapa: and from it all beings ,male and female are born. The word Ikshathe in the
first sloka is noteworthy.In Brahmasuthra Ikshathyadhikarana it is said Ikshatherna
asabdam. That which is not a sabda(sound)cannot be visualized.That is, Sabda exists as
Anaadi (beginnningless)with Brahman.Akasa is both energy field and having form of sound
simultaneously .It is Sruthy and Chakshu simultaneously.The thureeya without timespace
divisions,which is Nadabrahmakaivalya is having qualities of Akasa . Therefore
Astronomy(Jyothisha)is included under Sabdasasthra by Gargyayana in his
Pranavavada.Pranava become manifested as swasthika form in Rasichakra(zodiac).In form
of swara it becomes heard as sound and language .Brahman manifests as the eight Murthy
(forms)in Brahmanda and Pindanda (cosmos and planets,stars and living things).They are
Fire, word, eye,sun,praana,vayu ,sruthi, directions.What Mandukyakarika calls asSarvadrik
Purushothama which is Thureeya,thus gave birth to the eight Dikpala or protectors of the
world.These are Aksharapurusha. Moorthithwe parikalpithe-says Varahamihira .The skin is
the uppermost layer of a form which has been given a Murthy (body).From it oushadi
/vanaspathy on earth and hairs on living body were created .The mind and moon are similarly
equal in the fast movement ,for man and for earth.Sasi (moon)means that which moves fast
(says Saradathilakathanthra). The moon is located in the heartspace of the solar system
,close to the physical body ,the earth.The wind that moves down is apaana .This avarohana
is equated with death because coming down to earth as a new birth is actually entering the
death aand birth cycle.Here the first separation of sexes happen.From male generative organ
(sisnam)is formed Rethas(semen)and from it the waters of the world which is cause for birth
are formed.Here the Avarohana order of creation is complete.The living body (Pindanda)as
well as the Brahmanda (cosmos)are created. It is noteworthy that the last in the order is sisna
(the male generative organ) so that a sisu (child/ infant) is created by a sexual reproduction
And that is the last among the creations . Whtever is created after the sisna is only a sexual
reproduction and multiplication at the level of earth and its life .Therefore all living human
beings which has a sexual reproduction are called Sisnadeva (divine beings who create and
sustain races with a symbol of creation)
..
Khanda 2
Sl 1
Thaa ethaa devathaa :srishtaa asmin mahatyarnave
praapathamsthamasanaayaapipaasaabhyaamanuavaarjath thaa
enamabhuvannaayathanam na:prajaaneehi yasmin prathishtithaa annamadaamethi
When divine beings like Agni were created,they fell into the great ocean called Mahath.
He(Brahman)created sorrow due to hunger and thirst in them.They said.”We do not have
Aayathana(abode).Give us that where we can sit fixed and eat food. Man first created a home
for him to live –the first home was the treetops,and then the natural caves,building manmade
caves and finally huts and thus proceeded the Vaasthupurushavidhaana of human beings on
earth with its measurements etc .
Sl 2
Thaabhyo gamaanayathaa abhuvanna vai noyamalamithi.Thabhyoswamaamnayathaa
abhuvanna vai noyamalamithi .
He gave them a cow(Gov).They said.This is not enough for us.He gave them an
Aswa(horse).They said .This is not enough for me. This is the stage of domestication of
animals .The different types of cattle first and then the horses were domesticated .
Sl 3
 83 
 

Thabhya:purushamaanayathaa abhuvan sukritham bhathethi.Purusho vaava sukritham.Thaa

abraveetyathaayathanam pravisathethi .
Then he brought Purusha.They said :This is our Sukritha(good deed).He said.You can enter
this abode. When the protectors of the worlds fell in the causal ocean ,that did not have any
sex difference and the term Mahath is given to it.(It is neuter gender).They wanted to live in
their own Kshethra or Ayathana(abodes)and eat food to heart’s content.Their desire for food
was not appeased by the animal life of cow or horse .The animals also eat,drink and enjoy
sexual pleasures but with that alone the aksharapurusha were not satisfied. Thus they were
given a human form which has the ability to enjoy all worldly as well as otherworldly bliss
.With that they were satisfied. Only within a human body and mind one gets the ability to
visualize and experience the Thureeya,the sarvadrik, Purushothaman.They entered that form
with happiness.Thus human body became the residence of Aksharapurusha. This also
denotes the construction of a temple for the perfect wise person as incarnation of God on
earth . The Vaasthu now moves from human abode(Manushyaalaya) to divine
abode(Devalaya) constructions .
Sl 4
Agnirvaagbhoothwaa mukham pravisadwaayu:Praano bhoothwaa nasike
pravisadaadityaschakshurbhoothwaakshini pravissadisa: srothram bhoothwaa karnow
pravisaannoshadhivanaspathayo lomaani bhoothwaa thwacham pravisamschandramaa
mano bhoothwaa hridayam pravisaanmrityurappaano bhoothwaa naabhim
pravisaadaapo retho bhoothwaa sisnam pravisan .
Each bhootha(element)entered its own place.Agni entered face as Vak.Vayu entered as
praana ,in nose.Aditya as Chakshu in eye. Directions as srothra in ears.Oushadivanaspathy
as hairs in skin. Moon as mind in heart.And death as apaana in the Nabhi(middle)and Apas
as Rethas in Sisnam.This means that human beings with their wisdom has begun to
understand the functioning of each of his /her senses in unison with the cosmic elements .
Sl 5
Thamasanaayaapipaase abroothaamaavaabhyaamabhiprajaaneeheethi.The
abrveethethaasweva vaam devathaaswaabhajaamyethaasu bhaaginyo
karomeethi.Thasmaadhyasya kasyai cha devathaayai havirgrihyathe
bhaaginyaavevaasyaamasanaayaapipaase bhavatha:
Then hunger and thirst asked to give abode for them too.He said:I give you abode in these
divine beings(devatha).From their share ,a part is divided for you.Therefore ,whenever Havis
is offered to any Devatha,one part of it is being enjoyed by the hunger and thirst . Partaking
of food offered to temple deities by people as a group ,and maintaining such community
feasts has become established . Here we will remember three suktha from Rgveda 10th
Mandala (suktha 9 Rk 1 to 3) .
Meaning:- the Apas which is spread over entire world is the abode of happiness.For our
energy and food,and for the sight of this great battle,it functions.Like a auspicious mother,
divide that auspicious Rasa(essence)for us .For endless wealth,to him whose prosperity you
desires,I take you. Hey, Apas, You creted us. Here the Apas which is feminine gender is the
prapancha ,the nature.She creates her children and gives food for those children for their
energy .She shows the pleasures and pains of this worldly life.She feeds us the essence of
Sangheetha and sahitya and most auspicious Brahmarasa experience like a loving mother
.To that child,whose prosperity is willed by the Sarveswara, the mother nature profusely
gives her milk of nectar.Thus for new creations Apas is responsible. She is cause of
creation.With two types of food creation happens.One is the ordinary food which we eat.The
other is food of wisdom/knowledge.The Lakshmi and Saraswathi aspect of wealth is thus the
Iha and Para sukha of ancestors combined.The Aapas as divine mothers was propitiated in
India before Indus valley /Harappan civilization as we find the seals of Apsara and 7 mothers
 84 
 

and of tree worship in them .The agroeconomy of India was closely linked to worship,
propitiation of winds(monsoons) rivers (saraswathi) and oceans (Varuni) and Rishabha (
oxen) and cow (Cattle) and the music and dance associated with these worships and activities
.
Rgveda Mandala 10 suktha 117 Rk 6 meaning :-
The food taken by a person who is having no mind and thought ,is futile.He is just earning
death.I will tell the truth.That one who does not nourish the Aryamaa,does not nourish the
friends,he eats by himself and becomes a sinner.That is without doing Suryayagna (which is
the agroindustry in which water and energy cycle is nourished,)Athithiyagna (or nourishing
needy and guests,)and bhoothayagna (or nourishing all living things )if one eats selfishly for
his own sake without doing his/her share for society,that person becomes sinner.
Rgveda 10th mandala suktha 63 Rk 3 :-
This Prapancha with full of light,and with mountains and clouds gives milk and nectar for
those wise beings who meditate on Ukththa and are equal to Sun in brilliance and are
Rishabha .Follow their example and enjoy eternal bliss and auspiciousness(Swasthi).
After speaking about the method of meditation of Uktha and the Karma for it,
AithareyaBrahmanan enters into the portion of Aithareya Upanishad.The upward and
downward flow of God’s creative activity is here explained. Purushothama (Brahman)---
Ambhas(Karanajala) Mahath genderless---The Bhootha or elements ---Prapancha
Aksharapurusha ----Ksharapurusha . with the following:
Agni—vak-Mukham
Vayu---praana-Nose
Surya-chakshu –eyes
Disa-srothra-ears
Oushadi-hairs-skin
Moon-mind-heart
Death-Apana-Nabhi(middle)
Apas –Semen-generative organ
Thus gender difference is the last one which has happened . In Narayaneeya 5th Dasaka the
Arohana and Avarohana of the order of creation is given .It says:- From the bliss form of
Brahman which took up the function of Ikshana ,Maya expanded her three guna.Brahman as
Witness reflected in Maya.Thus the Maya which was influenced created Budhithatwa .This is
called Mahan (Mahath).In the Mahath which has all the three qualities with greater
proportion of Sathwa, there is no dualities and it is Nirvikalpa.From it was born Ahankara
with proportionately more Thamas .Ahankara has three qualities.First is sathwika and with
that directions,vayu,sun,Varuna, Aswins, Agni, Indra ,Achyutha, Mithra, moon,Vidhi(Brahma
from nabhi of Vishnu), Sri,Rudra and Sareeraka (kshethragna )were created,and they are
Devatha which have Indriyamaana. (meaureable organs).This iconography also has been
wellestablished before Indus valley Harappan times in India . In Narayaneeyam 4th dasaka
the Arohana order of a human soul by Ashtangayoga and Meditation is given thus:- when
there is fall from Brahman experience which is Nirvikalpa, dharana etc reappears , and they
are laya(nidra or sleep)Vikshepa (dependence on others),kashaya (vasana of vishaya)
Rasaswada(enjoyment of savikalpa ananda). The yogin by his Ojas(energy)splits open the
egg of universe ,and splits up the seven coverings of Kshithi
(earth)Payas(water)Mahath,Winds, fires,Sky, Prakrithy(Maya)and merging with each of
these in his subtle body enjoying the absolute bliss reaches the uncovered absolute Brahman
in reverse order. This name Ojas is the name of Vishnu in a previous incarnation(Before
Krishna) in a woman called Prisni and man called Suthapas and is the ancestor of all the
architects (Viswakarma) of India . The discipline of Yoga and Yogic ojas or energy was
 85 
 

known to Harappan Indians as we see from the yogic postures depicted on its seals and the
clay figurines .
Khanda 3
Sl1
Sa eekshatheme nu lokaascha lokapaalaaschaannamebhya:srijaa ithi .
By the function”Ikshathe”Brahman created the worlds as well as its protectors, the Deva
Lokapaala.Those protectors who are Gods of the senses created the food(annam)which each
one wanted to enjoy.
Sl 2
Sopobhyathapathaabhyobhithapthaabhyo moorthirajaayatha.
Yaa vai saa moorthirajaayathaannam vai thath .
He did Thapa (he was heated up)for Apas.From that heated austerity of waters were born the
Murthy or manifested forms or physical forms.Those created Murthy are the Annam or food.
Moorthy is anything which has a manifested form and made of five elements and includes all
living and nonliving things .And the first architect making an idol(also called a moorthy)
makes it based on a natural model .And for that he does the hard work or austerity of
metabolic energy or labour and he is food(being panchabhootha) and eater of food (being a
person with hunger) and he is also the one who creates annam(food) by his job and making
money for a livelihood and thus an economy of life of the idol-makers is also pointed out .
Sl 3
Thadenathsrishtam parangthyajidhaamsathadvaachaajidhrikshathannaasaknodvaachaa
graheethum.Yadhwainadwaachaagrahaishyadabhivyaahritya haivaannamathrapsyath.
The Annam (food)thus created saw the Indriyapala (protectors of senses) coming to eat it
up.It tried to run away from them.With word the food could not be captured and eaten.If the
first Jeeva(being)could catch and eat food with word alone,beings could have beensatisfied
just by talking about food.But we do not see this happening.Therefore it is not possible to
enjoy sensory pleasures just by talking about it .
Sl 4
Thathpraanenaajidrukshathannaasaknothpraanena graheethum sa
yadwainathpraanenaagrahaishyadabhipraapya haivaannamathrapsyath.
By Prana also it is not possible to enjoy food completely.If so,just by feeling the smell of
food one could have been satisfied.
Sl 5
Thachakshushaajidhrukshathannaasaknochakshushaa graheethum sa
yadwainachakshushaagrahaishyad drishtwaa haivaannamathrapsyath
By eye also the food cannotbe enjoyed.If so just by sight of food beings would have been
satisfied.
Sl 6
Thathvachaajidhrukshathannaasaknothwachaa graheethum sa
yadwainathwachaagrahaishyathsprishtuaa haivaannamathrapysyath
By ears also food could cannot be enjoyed.If o,just by hearing about food ,one’s hunger
would have been satisfied
Sl 7 Thanmanasaajidrukshathannaasaknonmanasaa graheethum sa yadwainanmanasaa
Grahaishyathathwaa haivaannamathrapysyath
By touch also one cannot enjoy food.If so,just by touching food ,hunger would have been
satisfied
By mind food cannot be enjoyed.If so,just by thinking of food one’s hunger would have been
satisfied.
Sl 8
Thachisnenaajidhrukshathannaasaknoschisnena graheethum sa
 86 
 

yadwainascisnenaagrahaishyadwisrujya haivaannamathrapsyath
By generative organ also one cannot enjoy food.If so just by ejaculation,one’s hunger would
have been satisfied.
Sl 9 Sl 10.
Thadapaanenaajidrukshathadaavayath saishaannasya graho yadaayurannaayurvaa
esha yadvaayu:
At last the food was swallowed with Apaana.It is this wind called Apaana which really
grasps /eats food.It is Annayu(that which depends on food).It is the wind which moves
downwards from the central Nabhi (navel).It represents the Avarohana from Brahman to
Apas,to this universe of Name and form and to birth and death cycles.
Sl 11
Sa eekshatha katham nvidam madruthe syaadithi sa eekshatha katharena prapadyaa ithi.Sa
eekshatha yadi vaachaabhivyaahritham yadi praanenaabhipraanitham yadi chakshushaa
drishtam yadi srothrena srutham yadi thwachaa sprishtam yadi manasaa dhyaatham
yadhyapaanenaabhyapaanitham yadi sisnena visrushtamatha kohamithi .
He thought.How can everything be done without me? Which of these two ways I should
choose to enter?The Vak and Vyahrithi are produced through face.The eye see.The praana
smells.The ear hears.The skin touches.The mind meditates. The Apaana swallows food.The
generative organ ejaculates.Then who am I ?
There are two paths to the city of body.One is through the center of the two legs in between
them.Through that the the enjoyer of food Apana moves and enters to reach the Navel.The
prana on the other hand avoids this path and chooses the upward path to the top of head in
Brahmarandhra and resides there.
Sl 12
Sa ethameva seemaanam vidaaryathayaa dwaaraa praapadhyatha.Saisha
vidruthirnaama dwaasthadethannaandanam.Thasya thraya
aavasathaasthraya: swapnaa:,ayamaavasadhoya maavasadhoyamaavasadha.Ithi .
Above the brain,cutting open the seemantha(the line in center of head) he enters and since he
does Vidarana(cutting open)he is called the Vidruthi(one who cuts open).Since he enjoys
Bliss(Nanda)by that it is called the Nandana.He residing in three types of dream states
thought that this is my place,my position and enjoyed each of the three positions.In the
Jagrad state as Vaiswanara in right eye,in dream state as Thaijasa in mind,and in dreamless
sleep as Pragna in heartspace he resides.For all others only one position /place is allotted.For
him alone there are three positions/places to reside and enjoy.His dharma(functions)
areDarsana(visualizations/Visions),Dhyana(meditation)and Manana(logical reflective
analytical thought)and Pragnana(wisdom).Through these functions he gets
swanubhoothi(own experience)and enjoy Bliss(ananda). This is the answer to the question
who am I . I am that self who does the functions of all sense organs,and all meditations
and analytical thoughts ,and wisdom and the one who enjoys bliss of own experiences of a
manifold type residing in the brain .Is this not scientific from the modern neurophysiology
point of view ?
Sl 13
Ayamaavasadha ityukthaanukeerthanameva.Theshu hyayamaavasatheshu
paryaayanaathmabhaavena varthamaanovidhyayaa dheerghakaalam
gaadaprasuptha:swaabhaavikyaa na
prabudhyathenekasathasahasraanarthasannipaathajadhu:khamudgaraabhighaathaanubhava
irapi. Sa jaatho bhoothaanyabhivyakkhyath kimihaanyam vaavadishadithi.Sa ethameva
purusham brahma thathamapasyath . Idamadarsamithi.
 87 
 

That one ,born like that manifests all elements .He doesn’t speak about anything else except
this.This Purusha who is unseen by senses is known as the Brahman .People say”I have
known it”about this Brahman.
Sl 14
Thasmaadidandro ha vai naama.Thamidandram santhamindra ityaachakshathe
parokshena.Parokshapriyaa iva hi devaa: parokshapriya ivaa hi devaa:
Because of this it’s name is Idandra.(That purusha said to be Idam adarsam-or here unseen-
is Idandra).Yet he is called Indra.Deva(divine beings)love Paroksha (speaking in ornamental
language)and because of that instead of saying Idandra ,they say Indra. Thus in Veda and
Upanishad the Brahman is equivalent to Indra.In Purana Indra is a king of divine beings in a
ornamental way.He enjoys the fruits of all other sense organs (Indriya)and is the ruler of all
senses.He controls,creates and destroys all the senses under him and enjoys their bliss also. In
Rgveda 2nd Mandala (suktha 12 Rk 2)it is said:-During the origin of this universe ,before the
earth had become solidified as we see it today,she was vibrating with fear.The mountains
were all angry and erupted fire.The earth with earthquakes was very shaken,and she was
fixed in position by controlling the volcanic mountains by a power and that power is Indra.He
expanded the earth’s atmosphere and fixed the Dyo(sky)above .That One who did this was
Indra.Thus the power which controls the earthquakes,the volcanoes and the uncontrolled
senses alike ,so that the earth and the mind is made calm and good for life is called Indra in
the Veda.

Chapter 2
Sl 1
Purushe ha vaa ayamaaditho garbho bhavathi.Yadethadretha:
Thadethathsarvebhyomghebhyastheja:sambhoothamaathmanyevaathmaanam
bibharthi.Thadyathaa sthriyaam sinchatyathainajjanayathi thadasya prathamam janma.
Om. At first,I(Aham/Brahman/Athman)was conceived in the Purusha.This conceived
Rethas(semen)is the essence of energy taken from all the organs.That was created by carrying
Athman in Athman and when it is ejaculated into woman the first Jeeva is formed.That is the
first birth. In the Gita, Bhagavan Krishna said that the Prajapathy created Praja(progeny)
with Yajna and said that this is your dearest Kaamadhenu (The cow that gives all desires)and
with this you will increase the races.This creation of progeny through sexual union is
here spoken of. Purusha is Brahman and Sthree is prakrithi.In Purushothama Brahman there
is no sex difference and in Mahath or causal waters we found only neuter gender.The
aksharapurusha and its corresponding Apas also is not having sex difference.But the
Ksharapurusha which has a body has a difference in gender and the creation of progeny by
the intercourse of man and woman happens only when the physical manifestation stage of
jeeva happens.By the union of energy of Brahman and Mahath is formed Aksharapurusha
and Apas.By the union of energy of Aksharapurusha and Apas is formed the physical body
which has form,name etc and which has birth and death.These have gender difference and
from the union of their energy the races continue. And from here onwards the creation of that
physical body and its Ayus (lifespan) becomes the topic of Ayurveda .(The knowledge
system of lifespan /Indian Medical science).
Sl 2
Thathstriyaa aathmabhootham gachathi.Yathaa swamangham thathaa.Thasmaadenaam na
hinasthi.Saarayaithamaathmaanamathragatham bhaavayathi.
That enters the woman as Athman itself.For her,it is felt as Athman and as her own
organ.Therefore it does not harm her.She protects it which has entered her as if it is her own
Athman.In the modern era of Immunology we know how a body rejects something derived
from another body.The organ/tissue from another body harms the recipient’s body is known
 88 
 

to us.The child is created by semen from another body and that enters a woman’s body ,yet it
does not harm her.It is protected and grown within the new body of the woman because she is
able to receive it as her own Athman ,says Rishi.Though derived from another physical body
this transplanted tissue does not harm a mother’s body,but is well protected by her .Therefore
the Rishi says that the man,woman and the child/ embryo are a single whole(Athman)and not
different.Thus all generations of human beings are ultimately to be understood as a single
Athman.
Sl 3
Saa bhaavayathri bhaavayithavyaa bhavathi.Tham sthree garbham bibarthi.Sogra eva
kumaaram janmanogredhibhaavayathi.Sa yathkumaaram
janmanogredhibhaavayathyaathmaanameva thadbhaavayathyeshaam lokaanaam
santhathyaa.Evam santhathaa heeme lokaasthadasya dwitheeyam janma.
She is Bhavayathri and deserves to be protected and nourished.That woman protects the
pregnancy.Even before the birth protects the baby.Even after birth the parents,considering it
as their own Athman protects and nourishes the baby.This is for the continuation of the races
of the world.Therefore this is the second birth(janma)of the parents. Both man and woman
consider the son as their Athman.Therefore the offspring is the second janma of parents.The
yajna of householdership is for begetting children and for continuation of races.That is why it
is called a Sahayajna and sahadharma by man and woman. The pregnant woman is called
Bhavayathri here.In Sabdasasthra,Bhavayathri is a variety of Prathibha or genius.The
likeminded people or artists,finds out the poet’s/ musician’s/artist’s experiences within
themselves and becomes one with it(Thanmayibhava)and reach the ultimate of the Rasa
experience .Without a likeminded Rasika or Sahridaya /an enjoyer no Rasa experience reach
its perfection and climax.Similarly without a woman the worlds cannot be enjoyed or created
to its perfection.If Purusha and Kavi (artist)are Karayathri (creator of worlds/arts) Sthree
andsahridaya/rasika are Bhavayathri .Without protecting the Bhavayathri genius the ultimate
experience of Rasa/Brahman is impossible.The second birth and new races creation also is
impossible.For the Rishi,the poetics,aesthetics,creation of cosmos and even the creation of a
new child is a spiritual dhyana which has reached a nature of energy (Chithswabhava).
According to Abhinavabharathy from the desire of Prajapathy was born the worlds,from
desires of poet the poem and from desires of parents their child.And this process is a
manifestation of the same genius (prathibha)which is indivisible and beyond all words
(anirvachaneeya). Srividyamanthra is the Poornagayathri with the secret 4th Paada
Parorajase savadom. Srividya is the most secret and explained by the technical terms like
Kaamo Yoni : Kamala.(Arshagnanam page 418).It is for the perpetuation of the prapancha
that the Kameswara Brahman creates cosmic universes within the Kamayoni Kamala.There
are two planes for pranava which is savada (can be spoken of)and avada(cannot be spoken
of).In these planes resides the secret meaning.Many commentators have not seen this
meaning.
Brahman---------Prapancha
Kavi--------------Kavya
Purusha……….Praja
Brahman and Kavi and Purusha are three types of Prajapathy and their three types of
Prajasrishty is thus equated as One. The nourishment given to a pregnant woman is needed
for proper growth of organs and brain(mind) and intellect of the baby is known to the Rishi
who spoke these words .
Sl 4
Sosyaayamathmaapunyebhya:prathidheeyathe.Athaasyaayamithara aathmaa
krithakrithyo vayogatha:praithi. Sa itha :prayanneva punarjaayathe thadasya
thritheeyam janma.
 89 
 

This Athman of Him is for good deeds.After that the satisfied ancestor (father/parent)reaches
age satisfied and goes to world of the departed ones (Pretha/Paretha). According to own
karma and its effects the Athman takes birthagain.That is its Third janma.The created
worlds,arts and children are designated by their creators for good deeds.When this is
achieved they leave this world satisfied.Then such departed Athman take birth again
according to effects of their Karma and this is the third janma/birth.The present gives way to
future generations and then are reborn as the next future ones.From Brahman Prapancha was
born.The Gnani who gets Brahma experience from Prapancha gets direct experience “Aham
Brahmasmi”.That is the third birth for a Gnani . (not rebirth like ordinary people).From the
sahridaya/rasika /enjoyers of art is born a new artist and when such a new disciple is born the
artist gets Rasanubhava akin to a third birth.Thus the third janma is either of these three
processes depending upon the karma of a person.
Sl 5
Thadukthamrishinaa-Garbhe nu sannanveshaamavedamaham devaanaam janimaani viswaa.
Satham maa pura aayaseerarakshannadha:syeno javasaa niradiyamthi .Garbha
evaithachayaano vaamadeva evamuvaacha
The Rishi said: I knew even when I was in the womb about these Janma of divine beings.I
was bound in a hundred steel cities ,underground .Yet I cut them across and like a Syena ( A
Garuda) I came out .So said Vamadeva from his mother’s womb. Prathibha or genius is a
Drishti or viewpoint.In Dhwanyaloka the consort of Shiva is considered as the power of
opening the eye of Prathibha . The prathibha is both the genius of the world’s creator as well
as that of the artist .Mahimabhatta had said that in people who meditate and think deeply on
the meaning of words ,a viewpoint (drishty)is suddenly revealed and that is Prathibha or
genius.It is like the third eye of Shiva.From that drishti ,new creation happen.(and the old
destroyed).That is why in the first sloka itself it was said Sa Ikshatha Lokaannusruja.For all
poets there is a darsana or a viewpoint.It is by that darsana a creation happens.
(Abhinavaguptha said-Kramaadparakhyopakhyaaprasarasubhagam).Prathiba is born
naturally by poorvasamskara(the culture of the past).There are opinions denoting this is
Kavyadarsa,
Vamana and in Abhinavabharathy.
Poorvavaasanagunaanubandhi prathibhaanam adbudham (Kavyadarsam)
Janmantharaagatha samskaravisesha :kaschith(Vamana)
Anadiprakthanasamskara prathibhaanamaya(Abhinavabharathy)
Athman is like a bright sun covered by clouds by the effects of karma that cover the
gnaana.When there is karmakshaya the covering removed and prathibha is revealed
suddenly according to Hemachandra.Thus for several janma due to purification by samskara
(culture)a jeeva can know even while in womb the Athman and get its prathibha revealed.
Vamadeva is said to be such a Rishi.He removed the cloudy coverings of mundane life and
desires and like a Sun revealing itself from the womb of sky,became Athmagnani from his
mother’s womb. An idea that was protected and nourished by the likeminded enjoyers and
their Bhavayathri prathibha for several centuries ,is seen revealed in a individual of a
subsequent generation as natural vasana /prathibha and is reborn as a natural creation.In the
lotus of Brahman ,worlds are thus created as before(Yathapurvam) again and again naturally
by revelation of the same prathibha as if it is a new one.Since creation is the nature of a
person who is poorna(perfect)from perfection,from absolute Sath new worlds are being
created forever.This is a neverending process and has no beginning either.When someone
says that I have seen(Pasyathi)this most secret process a Sphota (Bang/Big bang) is
happening within and that Aksharasphota (the big bang of the indestructible word)is born a
language of communication (Vaikhari).This orderly revlation of prathibha is seen in the
words of Vamadeva. In Vakyapadeeya Bharthruhari said “Prathibha Hethusabda”.
 90 
 

Punyaraja and Rishabhadeva thinks that this is Pasyanthi .For Bharthruhari Sabdabrahman
is the first stage of Prathibah.Prathibah ais a continuous inner vision for him.
1.Para the subtle SabdaBrahman
2.Pasyanthi (Vision)or light .This is the internal light of revelation .The swaroopajyothi.
3.Madhyama .The middle
4.Vaikhari.The spoken word.
Helaraja,the commentator of Vakyapadeeya says Prathibha is the light of consciousness
within.When it is shining within,all mundane bondages are removed and one becomes
enlightened with continuously shining swaroopajyothi within.This gives satisfaction of
drinking Amritha/nectar.This satisfaction is not the satisfaction one derives from enjoying
sensual pleasures. The transcendal consciousness is a divine light.Punyarajan says the Rishis
who had visualized Manthra had known and experienced the nature of the Prathibha .The
words they spoke with perfect vision of the order of creation of universe and of life and the
role of human beings in it ,thus became Veda,Vedantha and the best Kavya .BhattaThoutha
calls the Pragna (consciousness) as Navanavollekhasalini Prathibha(the Prathibha which is
capable of finding /visualizing ever new original ideas/arts)The Upanishad leads us to the
eternal prathibha and pragna of Vamadeva and finally tells us that this pragna/ prathibha
itself is Brahman/Athman.
Sl 6
Sa evam vidwaanasmaashareerabhedaadoordwa uthkramyaamushmimswarge loke
sarvaankaamaanaapthwaamritha: samabhavathsamabhavath.
Knowing this a scholar when he leaves this body and its covers ,go up (Uthkramana) he
attains all desires there and become eternal .He does not come back to cycles of death and
birth.

Chapter 3
Sl 1 Koyamaathmethi vayamupaasmahe. Kathara: sa Aathmaam ,yena vaa pasyathi yena vaa
srunothi yena vaa gandhaanaajighrathi yena vaa vaacham vyaakarothi yena vaa syaadu
chaaswaadhu cha vijaanaathi
Om. Which is the Athman that is meditated upon as Athman? Is it the one which
see,hear,smell,utter a word,or enjoying a taste ?
Sl 2 Yadethadhridayam manaschaithath.Samgnaanamaagnaanam vignaanam
pragnaanam medhaa drishtirdrithirmathirmaneeshaa joothi : smrithi: samkalpa:
krathurasthu :kaamo vasa ithy sarvaanyevaithaani prajnaanasya
naamadheyaani bhavanthi.
It is this heart and mind.It is Samgnana, Vignana,pragnana, medha, drishty,
drithy,mathy,maneesha,and joothy.It issmrithy,sankalpa,krathu,asu,kaamaa and vasa.All
these are names of Pragnana itself. This part which says that the meditated Athman is known
as mind,heart and with several synonyms and is the Pragnana is an important part of
Aithareya Brahmana.In the science of consciousness the I-consciousness is Viswa in jagrad
and thejasa in swapna and praagna in sushupthy and it is of Athman.The Athman and its
Pragnanaghanaroopa (solidified form of knowledge/wisdom)is given differentnames in its
different states.
Samgnana:-To classify objects and give them names is samgnana .(Ability to give
Morphological classification)
Aagnaanam:-The ability to carry out functions in orderly and needed fashion by Agna
(command)is Aagnana or commanding power
Vignana:The deep knowledge in sciences and arts is Vignana.
Medha:Ability to grasp new subjects is medha.The power of cognition
Drishti : The viewpoint is an internal faculty of visualization(darsana)
 91 
 

Drithi:-The expertise in a function associated with power of tolerance

Mathi: The nature of having deep reflective thinking
Maneesha:-Free liberal open thought
Joothy: the anger generated in mind when an injustice is seen (The dharmikarosha). But it is
also a imbalanced state from normal calm state
Smrithy:The ability to keep whatever is cognized within ones memory so that when the need
comes ,it can be utilized
Sankalpa:-The power of intuition and imagination
Asu:- the practical knowledge of doing things for day to day life Kaama and Vasa may be
considered as desire to achive things and the ability to attract another person(either a male or
female).These are needed for perpetuation of races of beings.Therefore it is also part of Asu.
About drithy,smrithy,medha etc Gita speaks .He says :I am keeerthi (fame)sri(prosperity)
vak(word) smrithy (memory)dhrithi (expertise with tolerance)and kshama(patience)in
women. About drishty ,the Budhist books explains in detail.According to Angutharanikaya
Budha is not a Deva or Iswara.He is a man who reached a great position due to perception of
truth.There are two types of Budha .
PacchekaBudha are always in eternal Samadhi and in Nirvana and does not advice the world
about the paths of liberation.Sammasam Budha are perfect Budha(sampoorna Budha)who
with knowledge of the ten directions are advising path of liberation to the world. They have
18 types of dharma and 4 types of confidence and due to perfect knowledge their minds are
devoid of any sorrow and the ability to advise path of liberation.Therefore the
Samyukthanikaya call them as Adityabandhu(Adichabandhu- Relative of sun).In Gita Krishna
says I am advising to you(Arjuna)what I had advised to Sun and sun to Manu .The Name
SuryaNarayan is given due to the wisdom and ability to show the path of light to Vishnu .
Pragna according to Budhists is of two types.
1.Hethubhoothaparjna.The path to learn the Ashtangamarga
2.Phalabhoothaprajna.That goal to which the path leads or the Nirvaan .
In Yoga terminology these are in order the pragna of a Arurukshu and an Aruda.(One who is
in the path and the oen who has attained the goal).
By sruthi(hearing)bhavana(imaginative intuition)and thought (manana,sravana and
nididhyasana)one reaches Hethubhoothapragna.Yoga path through
Agama,Anumana,Dhyana and dharana leads to the same goal.The Sidhi which th Arooda
gets is called Vibhoothi in Gita.In Budhist texts they are called Iddhi.
Pragna is named Abinna(abhigna)or pragna itself in Budhist texts.In Deerghanikaya there are
6 types of Abhigna.
1.Idddhi(sidhi)
2.Dibbasotha(Divyasruthi.Clairaudience)
3.Parachithagnana (knowing the mind of others)
4.Pubbenivasaanussathi(Poorvajanma anusmrithy) or remembering one’s past janma
5.sathanam chuthupapaatha (knowing the previous births of other people)
6.asavakkayakaranaana(Mukthy-liberation)
In some texts the 5th Abhigna is Dibbachakku or Divyachakshu .By it the past , present
,future of all beings (Thrikalagnana)is known.It is by the Thrikalagnana that one gets
Parachithagnana.Both in Yoga and in Gita we find the Divyachakshu being given a
prominent and important place. Majjimanikaya explains the nnaadassana(Gnaanadarsana or
direct perception of wisdom(.It says: Nigantho aavuso,naathaputho,sabbannu sabdassavi
aparisesham naanadassanam pathijanathi charatho chame thithahocha suthassa cha
jagarassa cha sathatham samitham nnanadassanam pachupathithani)Jina is sarvagna.
Sarvadrik and has knowledge of everything .He says that he has Gnanadarsana in moving
 92 
 

state,in standing,sitting ,sleeping and awakened state and always. Budha has five
chakshu(eyes).
1.Mamsachakshu.The physical eye which all beings have
2.dharmachakshu.The inner eye opened to the dharma
3.Devachakshu .This is the Yoga eye with knowledge of thrikala and parachitha and
knowledge of divine Avathara
4.Budhachakshu .The prathibha naturally revealed in a person having the 18 signs of a
Budha.
In Mandukyakarika of Goudapaada we find:-
Bhahishprajno vibhurviswohyanthaprajnasthu thaijasa:
ghanaprajnasthathaa praajna eka eva thridhaa smrithaa:
Athman spoken of as the three states are actually One and the same.In this particular sloka of
Aithareya the Prajna and Thaijasa are being spoken of (Yad Ethadhrithayam manaschitham ).
Chandogya says: Akaso cha hridi smaranaakhya vyaparo parame prajna ekeebhootho
ghanaprajna eva bhavathy mano vyaparaabhaavaath
Brihadaranyaka says: Thaijaso Hiranyagarbho mana:sthathwath :lingam mana:
Viswa is enjoyer of the gross,Thaijasa is enjoyer of the subtle and Prajna is the enjoyer of
subtlest Bliss(ananda).Therefore the food for each of them respectively has to be gross,subtle
and subtlest.A person who is hungry is satisfied with gross food.A poet or artist is satisfied
with subtle beauty of art and thoughts.The yogin is satisfied with the subtlest bliss or
Prajnanamaya Ananda .In these three positions which is food,and which is enjoyer has to be
cognized and if one knows this he/she is not bound by these.Because he/she has understood
that there is no three but only One.And that I am that Athman with the three names in three
positions.The same ray which emanated from the Purusha as the sun of consciousness,like a
reflection of sun in water is seen in sleep as Prajnathaijasa forms and in jagrath as Viswan.
We find illusionary forms climbing up the sky through a thread thrown up by a magician.Just
like that Viswa,Thaijasa and Prajna are only magical illusionary forms climbing up a thread
.The real magician is the unseen Thureeya which makes all these illusions.The Arya who are
desirous of Liberation meditate upon that Thureeya .The Nature of the Thureeya which is
Prabhu(Lord)and which removes all sorrows ,and is indestructible and Adwaya(without a
second) is Srvadrik(One who see everything) .Mandukyakarika says “Thureeyam Thath
Srvadrik sadaa”. Prajna has bondage of a cause.Viswa and Thaijasa has bondage of both
cause and effect.Thureeya has no bondage.Prajna does not cognize external things and those
with dualities.Viswa can cognize only those.Thaijasa can cognize internal as well as dualities.
But Thureeya is the seer of all at all times and his vision is always there because he is in the
form of light itself. Since the dualities are not there prajna and thureeya are having a
similarity.But prajna has the Beejanidra (sleep of a seed)and because of that he is affected by
Thamas.Thureeya has no nidra(sleep)and no thamas.Sleep is a state when one doesn’t know
truth.That is not there in Thureeya and that is why he is able to see all at all times.For viswa
and thaijasa there is dream sleep and for prajna there is dreamless sleep . Thureeya has
neither of these.When truth is understood in a false form we can call it dreamlike.And the
state in which truth is unknown is called sleep .These are not there in Thureeya. When the
jeeva awakens sleep (due to eternal Maya ,in a yoganidra) it cognizes the unborn, sleepless,
dreamless ,without a second Thureeya.When such an Advaitha Guru is being worshipped
Goudapada calls him by the term Budha.(Alatahsanthiprakaranam Mandukyakarika 1st
sloka) This shows his view that Budha and Advaithin are same.
Gnanenaakasakalpena
Dharmanyo gaganopaman
Gneyabhinnena sambudha-
Stham vande dwipadaam varam.
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In his commentary to this sloka Sankara says that Smbudha is the most intelligent and
greatest being ,the purushothama with the name of Narayana (Naraayanaakhyam). Wisdom
depending upon the four avastha(state)are of four types.In jagrath we have the mundane
knowledge of gross objects of the world,In sleep with dreams we have the subtle pure
knowledge without gross objects , and in dreamless sleep we have the greatest knowledge
which is very rare and valuable ,and in thureeya we have the greatest of the wisdom which is
sarvagnathwa. These are in order ,ordinary knowledge with gross objects, ordinary
knowledge without objects, extraordinary knowledge and nondual omniscient knowledge.
Since the Athman is from the very beginning in the form of energy and light Goudapada calls
them as Adibudha.
Alabdaavaranaa :sarvadharma:prakrithinirmala:
Adou Budhaasthathaa mukthaa Budhyantha ithi naayakaa:
Athman is given the adjective of Nayaka or hero.Because it has awakened natural
Consciousness which can lead .To say that “The ever shining sun is shining “ will be
superfluous.The wisdom of te hBudha is like a sunlight in the sky ,always fixed n the
dharma.Akasa is movementless,eternal ,organless, indivisible,without any attachment or
dependence and unseen, unknown, adwitheeya(without a second)and unable to be eaten
up.Because of tehse qualities it is similar or equal to the Brahman /Athman.Like sunlight in
sky wisdom is naturally within the Athman. The advaithin has only the Eka without
differentiation into knower,known and knowledge to be known(vigneya).That state is
mentioned by Goudapada towards the end of the karika thus:
Durdasam athigambheeram ajam saamyam visaaradam
Budhwaa padam anaanaathwa
Namaskrirmo yathavalam
Why is it so difficult to be known ?Sankara says:Atha evathi gambheeram dushpravesham
mahasamudravad akrithaprajnai:
That is like a great ocean which is unattainable to ordinary beings .A human being is only a
tiny dust particle floating on that great ocean of bliss.The bliss which cannot be explained
with words, is again and again explained by Yogins who have become the Adityabandhu
(similar to Sun/related to )..Even I ,trying to do the impossible by writing commentaries to
this Prastahnathraya has become an Adityabandhu ,because the very effort to know and
communicate the experience of Brahman makes one so.
Sl 3
Eva Brahmaisha Indra eva prajaapathirrethe sarve devaa imaani cha pancha
mahaabhoothaani prithivi vaayuraakasa aapo jyothimshithyethaanimaani cha jaarujaani cha
swedajaani chodbeejaani chaaswaa gaava:purushaa hasthino yathkimchedam praani
jangamam cha pathathri cha yacha sthaavaram sarvam
thathprajnaanethram.Prajnaane prathishtitham prajnaanethro loka: prajnaa prathishtaa
prajnaanam Brahma.
This is Brahman.This is Indra.This is Prajapathy.This is all the deva.This is the five elements
-earth, wind,akasa,fire and water.This is the seed for eggborn, placentaborn,sweatborn ,born
of Udbheeja,for horse,cow,man and elephant and all moving and nonmoving things .For all
small and great beings this is the seed.This is their eye of prajna.The eye of prajna of the
world is fixed in Prajnana.Prajna is prathishta (fixity).Prajnana is Brahman. The wisdom of
knowledge and scientific reflective thought is born in the living beings with the eye opening
of Prajnanethra .That marks the origin of education or an educational system .
Sl4
Sa ethena prajnenaathmanaasmaallokaaduthkramyaamushminswarge loke sarvaan
kaamaanaapthvaamritha: samabhavathsamabhavath.
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By this Athman which is prajan,going up from the worlds said to be Asmad (ours) and
reaching worlds said to be Ushmad(Theirs) in those worlds of heaven attaining all desires he
became equal to nectar .Equal to amritham. The Rishi Vamadeva got divine vision while still
in the seed state in his mother’s womb. He got thrikalagnana with it.By his prajna he removed
all differentiation into mine and Thyne , (Asmad,Usmad)and made this heaven itself into a
heaven by his unsurpassed wisdom and became eternal.The Brahmasuthra begins by these
two words Asmad and Usmad .Aithareya Upanishad explains the unity of these two words
and speaks of a great Brahmagnani who cut away all bondages of dualities of mine and thyne
and became Jeevanmuktha here itself.
Education is a doubleedged sword.It can lead us to the perfect Advaitha state of equality or
samathwa .Or it can lead to the extremes of polarity of haves and have nots and increase the
gap between the two poles too.How we envisage the educational system has the repercussions
of what we achieve too. When a rishi advocates a educational policy it is with a viewpoint of
equality for all,but depending upon the individual brain capabilities ,different individuals in a
society benefit in different ways by it .But all are benefited and all feel as members of a same
family and there is a unification of nation through common educational language, literature,
and by culture even if economic and geographic differences exists . When a selfish person
plans a educational system this may not be there .Therefore the ancestors insisted that the
teachers(Guru/Gurukula) has to be unselfish .

AGNEYA
1 Swethaswethara Upanishad
Shanthipaata
Om Sahanaavavathu .sahanou bhunakthu
Sahaveeryam karavaavahai
Thejaswinaavadheetham asthu
Maa vidwishaa vahai
Om santhi santhi santhi
Chapter 1
Sl 1
Hari :Om Brahmavaadino vadanthi
Kim kaaranam Brahma kutha:sma jaathaa:
Jeevaakamena kwa cha samprathishtaa:
Adhishtithaa:kena sukhathareshu
Varthaamahe brahmavid vyavasthaam
Hari Om.The Brahmavadins say.How is the Brahman which is the cause? From which one
we were born? By which we live? Where are we fixed? By whom are we based on pleasure
and pain?Brahavids, why should we make the order function?
Sl 2
Kaala:swabhaavo niyathiryadrichaa
Bhoothaani yoni :purusha ithi chinthyaa
Samyoga eshaam na thwaathmabhaavaad
Aathmaapyanisa:sukhadu:khahetho:
They thought about which is the Yoni(womb)for all .Whether it is the
time(kaala)nature(swabhava) fate or law(niyathi)or accidental(yadricha)five
elements(panchabhootha)or Purusha? Or is it the union of all tehse.It cannot be.Because of
Athmabhava that is impossible. By pain and pleasure nothing is free.Even the Jeevathman is
bound by it.A jeevi or living thing is a samghatha (combination)of all these and a
combination cannot be the free Brahman/ Paramathman.
Sl 3
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The dyaanayogaanugathaa:apasyan
Devaathmasakthim swagunairnigoodaam
Ya:kaaranaani nikhilaani thaani
Kaalaathmayukthaanayadhishtatheka:
They depended upon the Dhyanayoga(meditation) and by their own Guna saw the secret
hidden divine power(sakthy)of Athman.They saw that One which with the Athman of Kala
(time)is the base for all the causes . How does the meditating Yogins see it? That is said in
next sloka.
Sl 4
Thamekanemim thrivritham shodasaantham
Sathaardhaaram vimsathi pratyaraabhi:
Ashtakai:shadbhirviswaroopaikapaasam
Thrimaargabhedam dwinimithaikamoham
One axle,three circles,the frontiers with sixteen petals,fifty spokes,twenty smaller spokes,six
Ashtaka making fourtyeight,a single rope which is in the form of world(Viswaroopa),three
different paths,and desire in two causes-They saw it like that. It is interesting that the vision is
a wheel of dharma which is variously called as Sudarsana,Srichakra ,dharmachakra,and
Kaalachakra.The power of Sakthy visualized as Srichakra is described here.Any Yogin who
meditates gets a glimpse of sakthy as this wheel of dharma.Sankara saw this and wrote his
Soundaryalahary in the blissful state.Srichakradhyana and Sudarsana Kalachakra dhyana are
not different from Upanishadic teaching since the Upanishad accepts this vision. Chakram
Thripurasundaryaa Brahmandaakaaram Iswari: So said Raghavabhatta in
Saradathilakathanthra.
Sl5
Panchasrothombum panchayonyugravakraam
Panchapraanormim panchabudhyaadimoolaam
Panchaavarthaam pancha dukhoukhavegaam
Panchaasad bhedaam panchaparvaamdheema:
Waters with five origins,five great turnings called the Yoni,five waves of praana,the first
Moolasthaana which is the five intelligences,five great whirlpools,five sorrows of flows,five
ghats and fifty different forms-we know this. This is visualization of samsara or worldly
life.The five senses,the five elements,the five praana,the five intelligences,the five
vishaya,the five sorrows,the five ghats ,the fifty differences are there in samsara but she is
still a Saraswathy river which teaches you all.If one falls in a river one should know how to
swim to escape.In samsara also it is true.Though dangerous the river is needed and is
essential for us.She gives us everything.She is the mother of human civilizations.The devi
Saraswathy is Panchasad varnaroopini(50 varna)and the samsara also is given 50 different
forms accordingly.A person who had vision of truth,gets the language and poetics to sing the
glory of that experience also.That is why just after mentioning the Srichakra vision,the Devi
Saraswathy as the river is praised.The fifty petals are the fifty Dala in the awakening of the
power called Kundalini and also the fifty varna of them.Thus the thanthric,manthra and
bhakthy traditions and poetics and aesthetics and spirituality are made One and the same .In
fact the Indian system has an integrated wholistic approach .
Sl 6
Sarvaajeeve sarvasamsthe brihanthe
Asmin hamso braamyathe brahmachakre
Prihagaathmaanam prerithaaram cha mathwaa
Jushtasthatha sthenaamrithathwamethi
This Brahmachakra is the origin of all Jeeva,the abode of everything.In this great wheel the
Hansa(swan)with an illusionary feeling that I am different from Athman revolves.When that
 96 
 

illusion is removed and oneness experienced,attains amrithathwa. Hansa is Praanahansa or

Jeevathman.The Maaya is the illusionary feeling that Jeeva is different from Brahman.The
revolution in birth and death cycles is due to that feeling.Once this is gone total merging with
Brahman happen and then there is no movement or change and eternity is experienced . The
samsara does not affect te person who had swanubava .
Sl 7
Udgeetham ethal paramam thu brahma
Thasmim sthrayam suprathishtaaskharam cha
Athraantharam brahmavibho vidithwaa
Leenaabrahmani thathpuraa yonimukthaa:
This is Udgeetha ,the absolute Brahman.In it as three(Viswa,Thaijasa,Pragna)and as
Akshara(Thureeya)it is fixed and knowing them the Brahmavid (knowers of Brahman)merge
in Brahman and liberated from Yoni(samsara or birth cycles).The Difference and description
of each of these states is given in detail in the words of a Brahmavid in Mandukya Upanishad
and Karika .
Sl 8
Samyuktham ethad ksharamaksharam cha
Vyakthaavyaktham Bharathe,Viswameesa:
Anischaschaathmaa badhyathe bhokthyabhaavaath
Gnaathwaa devam muchyathe sarvapaasai:
Isa rules over this world where Kshara and Akshara ,Vyaktha and Avyaktha are united.That
Jeevathman ,which is different from Isa ,is bound by the feeling “I am the Bhoktha”
(Enjoyer). When the enlightened Deva is known ,he is liberated from bondage. In the three
states of Viswa,Pragna,thaijasa the Jeevathman has some sort of bondage as the enjoyer and
only when the Thureeya is realized the total liberation happen.Thureeya has no enjoyership
.He is the one which enlightens all(sarvaprakasaka)and viewer of all(sarvadrik)and
experiencing it oen is liberated from everything .
Sl 9
Gnaa agnou dwaavajaaveesaneesaava-
Jaa hyekaa bhokthrubhogayaarthayukthaa
Ananthaschaathmaa viswaroopohyakarthaa
Thrayam yadaa vindathe Brahmamethad
Both are knower as well as ignorant.Birthless ,Isa and not Isa ,and is Eka too.The anantha,
Viswaroopa Athman with Bhoktha,Bhojya and bhoga is also the doer and nondoer.Thraya is
a word taken as viswa,thijasa and pragna as well as Bhoktha,bhojya and bhoga.When this
thraya aspect is lost and oneness is experienced then only the simultaneous state described
here is felt.
Sl 10
Ksharam pradhaanam amrithaaksharam hara:
Ksharaathmaanaaveesathe deva eka:
Thasyaabhidhyaanaaath yojanaath thathwabhaavaath
Bhooyaschaanthe viswamaayaa nivrithi:
The Pradhana which s kshara and Amritha which is Akshara is taken away (Harana)and ruled
by the Ekadeva(The only one Divine being).By dhyana of Him the thathwa is revealed and
during the end gets liberated from this Viswamaaya (illusionary world ).The Pradhana of
samkhya here is the prakrithy and it is kshara and not akshara .Meditation of the supreme
Brahman is done to merge and experience the Oneness of all . Only then the dualities are
gone forever .
Sl 11
Gnaathwaa devam sarvapaasaapahaani:
 97 
 

Ksheenai:klesairjanmamrityuprahaani:
Thasyaabhidhyaanaath thritheeyam dehabhede
Viswaiswaryam kevalam aapthakaama:
When the God(Deva) is known,all bondages are lost.When all sorrows are diminished death
and birth are not there.By its dhyana one takes a third body and attain the third world’s
prosperity and by attaining all desires ,gets Kevalathwa(Kaivalya).The cycle of births and
deaths is to fulfill the third purushartha the Kaama.Once a person becomes Apthakaama this
is not necessary . A person who gets liberation and Kaivalya has become apthakaama and he
/she need not come back to this cyclical process again since there is nothing more that he/she
desires or wants to achieve.In this janma itself the yogins attain that state .
Sl 12
Ethath gneyam nityamevaathmasamstham
Naatha:param vedithavyam hi kinchith
Bhokthaa bhogyam prerithaaram cha mathwaa
Sarvam proktham thrividham Brahmamethath
That which is always situated in Athman itself is the Gneya(to be known).There is nothing
beyond that to be known.Think about the enjoyer,the enjoyment and the Iswara who
influence that and know that these three are Brahman and nothing else.It is said in three ways.
Food or Bhoga(bhogya),Bhoktha or Annada who eats it,and Brahman who is ultimate cause
for that is One.The Viswa who enjoys gross food in Jagrad,the Thaijasa who enjoys subtle
things in dream,the pragna which enjoys subtlest food in dreamless sleep are the same as
those gross ,subtle and subtlest Vishaya and the Thureeya which prompts the entire process to
happen.There is nothing except Brahman .
Sl 13
Vahneryathaa yonigathasya moorthir127
Nna drisya naiva cha linganaasa:
Sa bhooya evendhanayoni grihya-
Sthadwobhayam vai pranavena dehe
The form of Agni is not seen when it is within the Yoni ,but its Linganaasa has not happened,
and that agni again and again is used and accepted as fuel by the yoni .Similarly both the
states enters the body by Pranava .
Sl 14
Swa dehamaranim krithwaa pranavam chotharaaranim
Dhyaana nirmmathanaabhyaasaath devam pasyeth nigoodavath
Think of your body as one Arani(wood for kindling fire).Pranava as the second arani.Then
practice the churning of dhyana with them.Thus see the hidden Deva within. When the two
Arani are striking each other by the contact the agni within it become manifested.Similarly
when a body of man and woman (two arani)come in contact and churn the Linga and Yoni,
then the hidden agni in them is manifested as a newborn Agni,the child.The yogin ,do
churning within himself with the second Arani (Pranava.The akshara) and visualize the
AksharaBrahman within himself .The creation of a child is a ksharapurusha but creation of
Pranava is aksharapurusha .The three processes ( churning fire for a sacrificial fire,creation of
a new child in samsara,and creation of new word or pranava by meditation )are thus said in
sloka 13 and 14 .
Sl 15
Thileshu thailam dhadaneeva sarpir
Apa:srothaswaraneeshu chaagni:
Evamevaathmani grihyathe asou
Sathye nainam thapasaa yonupasyathi
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Just as oil in sesame seed,butter in curd,and Apas in srothas(water in the original flow)resides
He saw the Athman in Athman by satya(truth)and Thapas (austerities/heat)
Sl 16
Sarvavyaapinamaathmaanam
Ksheere sarpirivaarppitham
Athmavidyaa thapomoolam
Thath brahmopanishad param
Thath brahmopanishad param.
That Athman which is sarvavyapin(everywhere)and the origin of Athmavidya and Thapas
,and is the Brahman of the secret word(Upanishad)is within us as Butter in the milk. In every
drop of milk is hidden butter in its subtle form.Like that in our body the Athman alone exists
as a subtle truth.Only if churn milk we see the hidden subtle energy.Similarly by Dhyana and
Thapas we have to make our Athman manifest.
Ch 2
Sl1
Yunjaana:prathamam manas
Thathwaaya savithaadhiya:
Agnerjyothirnnipaarya
Prithivyaa adhyaabharatha
At first let the Savitha(sun)for the sake of cognition of this truth,turn my mind from the
external world inwards ,and join my mind,intellect and the Jyothi (light)of Agni(fire)
inwards. For experience of Brahman in Athman the first step is to turn inwards from the
outward world of gross things and senses.The mind, intellect and the light of wisdom has to
join and fix itself one-pointedly in Internal Athma/Brahman.For this the Rishi prays to Sun
,the source of energy .
Sl 2
Yukthena manasaa vayam
Devasya savithru: save
Suvargeyaaya sakthyaa.
We,joined with our minds,intellect and light of wisdom,by the word of the SunGod,
according to our ability(sakthy)pray for Suvarga. Suvarga is explained by
Gnananandasaraswathy as the gain of heaven.But this cannot be true.Because the Rishi is
desirous of not heaven but of Brahman/Athman experience which is higher than the
heaven.Swami Gambheerananda also has said this means heaven.But he says after that
swarga here means Brahman.His words are:-“The word heaven stands here for the supreme
self because this context relates to it and it alone is of the nature of bliss ,and the other
ordinary joy is included in it.”
Sl 3
Yukthwaaya manasaa devaan
Suvaryatho dhiyaa divam
Brihadjyothi:karishyatha:
Savithaa prasuvaathithaan
By the intellect which goes to upper worlds of Suvar(sun’s orb),by the mind which carry the
great Light that shines with intellect,those enlightened Deva(divine beings)be blessed with
the sun .
The mind of great people who are in the path of Athman is enlightened by intellect .It is a
great light .(Brihad Jyothi).According to the efficiency of each of tehse persons the sun gives
tehm blessing to attain their fruits of action.The sun’s blessings lead them to the sun’s orb.
Sl 4
Yunjathe mana utha yunjathe dhiyo
 99 
 

Vipraaviprasya brihatho vipaschitha :

Vihothraa dathe vayunaavideka
Inmahee devasya savithu:parishtuthi
Which scholarly Brahmana makes mind joined (yogayuktha) with intellect that Brahmana
gives great Sthothra to the divine Svitha who is Brahmana,Great and Vipaschith
(Gnanaswaroopa/Form of wisdom). The sun praised by Brahmana is Brahmana ,and wisdom
incarnate and EKA.Vipra is the term used here for Brahmana because it means Vyapanaseela
(nature of spreading rays everywhere in all directions).The knowledge or wisdom is spread
everywhere like rays of the sun by the Brahmana and that is why he is Vipra.He is sarvavyapi
like the sun by the great wisdom which he spreads.
Sl 5
Yujevaa Brahmapoorvam namobhir
Visloka ethupathyevasure:
Srunuanthu viswe amrithasya puthraa:
Aaye dhaamaani divyaani thasthu:
Namaskaram to that Brahman which has joined with them.Let my sloka travel in the path of
the sun alone.Let those sons of Amritha ,in this world,who resides in the divine abode hear
this.The manthra of the rishi is joined with mind and intellect and praise the Athman/
Brahman and it travels in path of the Sun ,and all the great souls of earth hear it with
love,wonder and intellect .
Sl 6
Agniratyaabhimathyathe
Vaayuryathraadhirudhyathe
Somo yathraathirichyathe
Thathra samjaayathe mana:
Where the fire is churned,where the Vaayu is controlled,and where the Soma is increased
there the mind is born. When does the mind of a Gnani which carry the great light
(Brihadjyothi)is obtained for an individual?When he by the dhyana of pranavamanthra churns
the fire in oneself so that it is manifested within .When one controls breath by praanaayama
and gets the practice of Yoga.When the nectarlike eternal bliss is experienced by one
within.Then the mind of a gnani is born within.These are signs of a gnani.It also represents
the heat of sun,the control of monsoon winds to produce timely rains (somarasa)so that there
is enough food(annam)for life and its sustenanace .Only with that the race of the Gnani can
sustain and continue.
Sl 7
Savithaaprasavena
Jooshetha brahmapoorvam
Thathra yonim krinavase
Na hithe poorthamkshipath
By the sun,by birth ,serve Brahman as before.Then do the Yoni in it afterwards.Then the
Poortha will not be a cause for bondage to you. If one follow Brahmacharya ,taking
Dheeksha,fixing mind in Brahman,and knowing the nature of everything on earth which is
created by sun’s energy alone he/she has known the nature of energy as everything.Then
,even if that person does day to day functions of samsara (householdership) and its attached
duties like Ishtapoortha or Smartha karma,none of them binds him/her to samsara.It is the
knowledge of the Ekathwa that makes one different from the ordinary person .
Sl 8
Thrirunnatham sthaapya samam sareeram
Hrideendriyaani manasaa sannivesye
Brahmodupena pratharena vidwaan
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Srothaamsi sarvaani bhayaavahaani

In the body which is equalized and balanced with fixing the three high (Head, chest and
neck)controlling senses with mind in the heart,using the boat of Brahman,the scholar gets
through all the fearful flows and whirlpools .That is pointing to the state of Yogaasana and
meditation .The fearful flows and Whirlpools include this janma’s samsara as well as the
previous janma’s vaasana accrued by several samsara experiences.
Sl 9
Praanaan prapeedye ha samyukthacheshta:
Ksheene praane naasikayochwasitha:
Dushtaswayuktham iva vaahamenam
Viyyaan manodhaarayethaa pramatha:
Controlling Praana,becoming Yogayuktha ,and when the power of Praana decrease taking
breath through the nose,the scholar controls the mind which is joined to the cruel horses of
the senses and makes it ego-less.
Sl 10
Same suchou sarkkaraavahni vaalukaa-
Vivarjithe sabdajalaasrayaadibhi:
Manonukoole na thu chakshupeedane
Guhaani vaathaasrayane prayojayeth
Use a place which is equal and plane,clean,without stones,sand or fire,without noises and
without a common tank (where people make noise)and which is peaceful and loved by the
mind,and which does not harm the eye .It can be either a cave or a place where there is excess
wind to harm you.
Sl 11
Nihaaradhoomaarkkaanilaanalaanaam
Khadyothavidyuthsphatikasaseenaam
Ethaani roopaani purassaraani
Brahmanyabhivyakthi karaani yoge
If one see snow,smoke,sun,airy wind, agni, stars, Vidyuth(lightening) sphatika (crystal)moon
etc in front while meditating ,these are good signs which show the manifestation of power of
Brahman.
Sl 12
Prithyapthejo anilakhe samuthithe
Panchaathmake yogagune pravrithe
Na thasya rogo na jaraa na mrityu:
Praapthasya yogaagnimayam sareeram
When the five elements –earth,wind,fire,water and akaasa-are awakened ,and five types of
Yoga qualities are manifested,the person has attained the Yogagnimaya (with fire of Yoga)
body .For him the signs of disease,old age(like grey hair)and death does not happen.Since
this is about body ,the word Mrityu means Akalamrityu (death before the time comes ).
Sl 13
Laghuthwam aarogyam alolupathwam
Varnaprasaadam swarasoushtavascha:
Gandha:subho moothrapureeshamalpam
Yogapravrithim prathamaam vadanthi
Laghuthwa(lightness of body),health,lack of desire in worldy things, Varnaprasada (bliss of
Varna)Good voice that is pleasing,auspicious fragrance,decreased urine and faeces,-these are
the first signs of Yoga attainment.These are felt by the person who do Yoga and this
wellbeing makes him/her continue the yoga.
Sl 14
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Kincha yathaiva bimbam mridayopalitham

Thejomayam braajathe thath sudhaantham
Thadwaathmathathwam prasameekshyadehi
Eka: krithaartho bhavathe veethasoka:
Just like a idol which was underneath earth for a long time,becomes bright after Sudhantha
(purification rites),just like that the one who visualize Athmathathwa as Dehi ,become Eka,
satisfied ,sorrowless and these signs are seen by outsiders .
Sl 15
Yadaathmathathwena thu Brahmathathwam
Deepopamenehayuktha:prapasyeth
Ajam dhruvam sarvathathwairvisudham
Gnaathwaa devam muchyathe sarvapaasai
By Athmathathwa ,the Yogayuktha visualize Brahmathathwa as a lighted lamp . He is
liberated from all bondages ,knowing the Deva which is birthless,eternal and
Sravthathwavisudha.(pure of all principles).
Sl 16
Esha ha deva:pradiso anu sarva:
Poorvoha jaatha sa u garbhe antha:
Sa eva jaatha : sa janishyamaana:
Pratyangjanaan thishtathi sarvathomukha:
This Deva is the directions and the interdirections.He is the one born before everything .He
himself is the oen who is born from a womb .He himself is the oen to be born.He is in all
people and is having faces everywhere. The past ,present and future ,all places and all beings
are thus Brahman only and he is beyond everything.
Sl 17
Yo devo agnou yo apsu
Yo viswam bhuvanam aavivesa
Ya oushadheeshu yo vanaspathishu
Thasmai devaaya namo nama:
That Deva which resides in Agni,
Apas,Viswa,Bhuvana,in Oushadi and Vanaspathy( that which is everywhere in every thing)
he is Brahman . Namaskaram to that Deva. Thus the person who has experienced Brahman
worships everything ,seen and unseen as Brahman only.Thus a Pantheism of India is having a
strong Advaithic aspect and it was missed by later foreign scholars who tried to interpret this
as animism and primitive idol worship etc.
Ch 3
Sl 1
Ya eko jaalavaaneesatha eesaneebhi:
Sarvaan lokaan eesatha eesaneebhi:
Ya evaika udbhave sambhave cha
Ya ethad vidooramrithaasthe bhavanthi
This Eka (one)who is a magician protects by his sakthy(power )of Isa.All the worlds in their
creation,and existence is protected by the Isasakthy alone.Who knows this,becomes Amritha
(eternal).
Sl 2
Ekohi rudro na dwitheeyaayathasthurya
Thumaan lokaan eesatha eesa neebhi:
Pratyangjanaamsthishtathi sanchuka cha chaanthakaale
Samsrijya viswaabhuvanaani gopaa:
 102 
 

That Eka Rudra is not depending on a second.By Isasakthy He protects all worlds.He resides
in each being.Creates,protects and merges the worlds in oneself during deluge(pralaya).
Sl 3
Viswathaschakshurutha viswathomukho
Viswatho baahuruthaviswathaspaath
Sambaahubhyaam dhamathi sampathathrair
Dyaavaabhoomee janayan deva eka :
That Ekadeva with the eye of the world,with face of the world,with arms filling entire worlds,
and feet everywhere,gave birth to Dyavaprithwi(heaven and earth) and joined them with
wings and hands.This is the Viratswaroopa of God (Viswaroopa)
Sl 4
Yo devaanaam prabhavascholbhavascha
Viswaadhipo rudro maharshi:
Hiranyagarbham janayaamaasapoorvam
Sa no budhyaa subhayaa samyunakthu:
That One which is the origin and power of all Divine beings,who is the ruler of worlds,
Rudra,and great Maharshi ,gave birth to Hiranyagarbha first.Let him join us with auspicious
intellect.
Sl 5
Yaa the rudra :shivaa thanur
Aghoraapaapakaasini
Thayaa na sthanoovaa santhamayaa
Girisanthaabhipaakaseehi
Rudra,Your forms of Shiva are Aghora and eats all sins.Deva,You are the Peaceful(Shantha)
Deva of the Giri(Moutains).Look at us and give us prosperity .
Sl 6
Kincha,yaamishtam girisantha
Hasthe bhibarshyasthave
Shivaam girithrathaam kuru
Maa himsi:purusham jagath
Hey,Girishanthaa,The one who holds an arrow against the one who does not praise,make that
arrow into Shivam(auspicious).Hey ,Girithra,do not kill Purusha or this world.
Sl 7
Thatha:param Brahmaparam brihantham
Yathaanikaayam sarvabhootheshu goodam
Viswasyaikam pariveshtithaaram
Eesam tham gnaathwaa amrithaa bhavanthi
Beyond that,beyond that Brahman ,hidden in every element and Brihath (great),as the only
one covering for all worlds is the Isa and knowing Him, become Amritha(eternal).
Sl 8
Vedaahametham purusham mahaantham
Aadityavarnam thamasa:parasthaath
Thameva vidithwaathi mrityumethi
Naanya:panthaa vidyathe ayanaaya
Beyond the darkness(thamas)at the end of Thamas,I know that Purusha who is Adityavarna
(colour of Aditya/Sun).Knowing him I cross Mrithyu(death).There is no other path for
travel(Ayana).There is no other path (ayana)for Athman except into the Sun /the Purusha
with Adityavarna.
Sl 9
Yasmaathparam naparamasthikinchith
 103 
 

Yasmannaneeyo na jyaayosthikaschith
Vriksha iva sthabdho divi thishtathyeka:
Thenedam poornam purushennasarvam
There is nothing beyond it and different from it.There is nothing bigger or smaller than
that.Like a great tree He is there in the sky Eka and Sthabda (without any movement,change
or noise )By that Purusha everything is filled with Look at the sky.The directions are filled
with a great silence which is Adwaya and achanchala .Take in that Mahamouna or great
silence within.That will give you the meaning of what the rishi says here.
Sl 10
Thatho yadutharatharam
Thadaroopamanaamayam
Ya ethad viduramrithaasthebhavanthi
Athethare du:khamevaa piyanthi
That which is greater than all,formless,and without blemish,if known by one,He (the knower)
becomes Amritha too.The others attain only sorrow.
Sl 11
Sarvaanana sirogreeva:
Sarvabhoothaguhaasaya:
Sarvavyaapi sa bhagavaan
Thasmaad sarvagatha :siva:
He is the one with face,head and neck of all beings,the one who resides in all the heartcaves
of all beings,and sarvavyapin(spread everywhere), sarvagatha (entering everyone)the Shiva
(auspicious)and the Bhagavad (the most prosperous Vishnu).
Sl 12
Kincha,mahaan prabhurvai purusha:
Sathwa syaishapravarthaka:
Sunirmalaamimaam praapthim
Eesaano jyothiravyaya:
He is Mahan(great)Prabhu(Lord)functionary of sathwa,Isa who gives the purest state and
Avyayajyothi(endless light)and Purusha.
Sl 13
Angushtamaathra:purushaantharaathmaa
Sadaa janaanaam hridaye sannivishta:
Hridaa manweeso manasaaabhikluptho
Ya ethath viduramrithaasthe bhavanthi
This purusha is within Athman and is only the size of ones thumb.He resides always within
hearts of all beings.Through heart ,as equal to mind,he is visualized as the Isa or Lord of
Manana (process of reflective analytic thought).Whoever knows this becomes Amritha
Sl 14
Sahasraseershaa purusha:
Sahasraaksha :sahasrapaath
Sabhoomim viswathovruthwaath
Thishtath dasaamgulam
The very same purusha is having a thousand heads ,thousand eyes,thousand feet and covers
entire universe and is beyond it for ten angula(inch /a measurement). He is simultaneously
Angushtamathra (size of thumb)and covers entire universe and 10 angula beyond universe
(that is seen).It is both subtle and gross universe within and without
Sl 15
Purusha evedam sarvam
Yath bhootham yacha bhavyam
 104 
 

Uthaamrithathwasyesaano
Yadanne naathi rohathi
Sl 16
Sarvatha :paanipaadam thath
Sarvathokshi siromukham
Sarvatha:sruthimalloke
Sarvamaavritya thishtathi
That which grows by food,that which is elemental,that which is to be created in future all
those are this Purusha only.He is the Iswara of Amrithathwa. In the universe with Sruthi
everywhere,with hands and feet everywhere ,eye,head and face everywhere ,covering
everything it resides.
Sl 17
Sarvendriyagunaabhaasam
Sarvendriyavivarjitham
Sarvasya prabhumeesaanaam
Sarvasya saranam brihath
Joined with sense organs ,and discarding all sense organs,as Lord ,Isa and Sarana(
dependence)to all(sarva)as Brihath(bigger)than all it is visualized.
Sl 18
Kincha,navadwaarapure dehee
Hamso lelaayathe bahi:
Vase sarvasya lokasya
Sthaavarasya charasya cha
He attaracts all the fixed and nonfixed(immobile and mobile)worlds.The Hansa which resides
in the city of nine gates ,moves outside of it too. When it is within the body and facing the
Vishaya we feel it as the part of our sense organs .But actually it has no bondage to sense
organs .It is Antharyamin as well as Sarvavyapin (everywhere) and this nature makes it
simultaneously within and without,bound and unbound to senses as said in 17th sloka . That
which is said to have organs is actually the one without any organ at all.Purusha is devoid of
any Guna(nirguna)and birthless and deathless without any form at all.The next sloka speaks
of the Purusha without any Indriya(sense organ) Sarvendriyavivarjita.
Sl 19
Apaanipaado gavano graheethaa
Pasyathya chakshu: sa srunotyakarna:
Sa vethi vedyam na cha thasyaasthi vethaa
Thamaahuragryam purusham mahaantham
He moves quickly without any hand or feet.He see without eyes,and hear without ears.He
knows all.But there is no one who knows him.He is called the Agra (top or tip) Mahantha(end
of Mahath) Purusha.
Sl 20
Kincha anoraneeyaan mahatho maheeyaan
Aathmaa guhaayaam nihitho asya jantho:
Thamakrathum pasyathi veethasoko
Dhaathuprasaadaath mahimaanameesam
He is smaller than an atom(Anu) and is greater than the greatest(Mahath).That Athaman
resides in heartcave of beings.He is Akrathu(devoid of actions) sorrowless,and we visualize
that great Iswara with our Dhathuprasada (Dhathuprasada is purity of the elements of the
body or perfect health in Ayurvedic terms ) The moment we visualize Him we become
Akrathu and Veetahsoka (nothing more to be done or achieved and sorrowless and enjoying
 105 
 

bliss ) too. The value of Ayurveda and Yoga is as a path or method to achieve this in a
healthy body and healthy mind.
Sl 21
Vedaahamethamajaram puraanam
Sarvaathmaanam sarvagatham vibhuthwaath
Janmanirodham pravadanthi yasya
Brahmavaadino hi pravadanthi nityam
I know that Sarvathmana(Athamn of all) which is oldest(puraana)yet not having Jara(not
affected by old age ),Sarvagatha(entering all) by his Vibhuthwa (Lordship). The
Brahmavadins (Those who are having Brahman as their ultimate truth/The advaithins to
which the Rishi belongs) everyday speaks of his Ajathwa (birthlessness) .Only that with birth
die .For an eternal principle ,no death or birth can exist .Brahman is beyond birth and death
cycles being the eternal absolute truth and experienced as bliss .
Ch 4
Sl1
Ya eko avarno bahudhaa sakthiyogaad
Varnaan anekaan nihithaartho dathaadhi
Vichaithi chaanthe viswamaadou sa deva:
Sa no budhyaa subhayaa samyunakthu:
He was Eka and Avarna(single and colourless).In the beginning He with his different
types(Bahudhaa) of sakthiyoga(combinations of power)without depending on another,created
many Varna(colours)from Himself and in the end merged all of them back into himself.Let
that Deva join our minds and auspicious intellect to this Viswa(universe). Iswara or God is
said to be not a savarna but Avarna in the Upanishad.This is a important point for our modern
scholars and historians to ponder over.They are at present creating a separatism between
avarna and savarna groups based on the skin colour and they classify all Brahmins and
Kshathriya as Savarna and others as Avarna and say that the savarna were harsh to avarna.
And there had been religious disharmony between these groups.But here a Rishi (A barhmin
Savarna Rishi according to classification of modern historians)state categorically that their
Ekadeva was Avarna and the savarna were created from Him and merge into Him .The
formless has to be colourless too.(Aroopa has to be Avarna).Therefore Brahman is Avarna.
That Avarna Brahman created this Savarna Universe of multiple colours .The colours are not
the skin colours for the Rishi .That concept had crept in from the western scholars because
they are whiteskinned and consider black skin and brown skin as a sign of lesser birth.But a
tropical Rishi has no such feeling .The nobility is not from skin colour but from wisdom and
knowledge and compassion .The lack of all separatisms has to come from such a broad
outlook .To understand the culture of a people belonging to a particular geographical region
one has to learn their scriptures thouroughly . Otherwise (lack of study as well as partial
understandings )will create separatisms.India is at present suffering from this separatist
feelings created by the interim rule and educational system of the whiteskinned European
masters.What they taught and thought has not been erased from the memory of our people
and the modern scholars just echo their words but in a different context .That is all. What we
need is an equalitarian and Advaithic concept ,logically correct and socio-politically
cohesive, comprehensive and useful to all the people of India without separatism,with
maximum co-operation.For this a re-interpretation of scriptures has become the need of the
hour .May be my attempt is part of that need of India ,materialized through the pen of a
scientist/medical professional /housewife/teacher . That Brahman which is sarvavyapin has
enlightened my intellect for that particular reason,I believe.
Sl 2
Tha devaa agnisthadaaditya
 106 
 

Thadvaayusthadu chandramaa:
Thadevasukram thadbrahma
Thadaapasthad prajaapathi :
Aditya is that very same Agni.That itself is Vaayu.That itself is the moon, Venus, Apas,
Prajapathy .That is Brahman. The energy is seen as stars ,different celestial objects,and
phenomena and as wind and fire and water and life on earth. All these though with different
form and different colour are the same colourless,formless energy Brahman,says the Rishi
here.At the height of this Advaitha energy,mass and velocity and different objects assume a
single form .That of energy only.And in that scientific vision the Rishi has been several
centuries ahead of Einstein.
Sl 3
Thwam sthreethwam pumaanasi
Thwam kumara uthavaa kumaari
Thwam jeerno dandena vanchasi
Thwam jaatho bhavasi viswathomukha:
He is woman as well as man.He is boy and girl.He walks as an old man with the help of a
stick as well.He is Visathomukha without birth ,but is also the one who is born as a living
thing.
Sl 4
Neela:pathango haritho lohithaaksha
Thadith garbha:rithava:samudraa:
Anaadimath thwam vibhuthwena varthase
Yatho jaathaani bhuvanaani viswaa
The blue colour,the butterfly,the green colour,the red-eyed ones(parrots),the one which carry
lightening (Vidyuth means electrical lightening)in its womb(the rain clouds)the seasons,the
oceans, everythin is He only.He is beginningless.By his Vibhuthw (Lordship)he resides in all
the universes which were born out of him.
Sl 5
Ajaamekaam lohitha suklakrishnaam
Bahwee:prajaa :srijamaanaam saroopaa:
Ajo hyeko jooshamaano anusethe
Jahaatyenaam bhukthabhghaa ajonya:
That Eka Aja(unborn one)who serves the Eka Ajaa (feminine ) is merged in her.She is
Varnathmika(with colours) as Lohitha(red)sukla(white)and Krishan (dark),and who creates
many children out of her ,who are having same forms as her .The other one discards her after
enjoying her . Here the nature of a Grihastha and sanyasin is said .Grihastha creates children
of different forms and colours and is immersed in the samsara life and sanyasin or
vanaprastah after creating such samsara life and vansa /race discards that life and goes to
forest for meditation. The one who sacrifices this colourful worldly life or samsara becomes
Avarna again (goes to the original state of Athman/Brahman) and goes back to his original
abode the forest .The Grihastha continues to live in city,village etc . Red is fire ,white is
water and black is food.By these three mooladhathu(root elements)the entire world is
created.For the oen who sacrifice these dhaathu,no more creation of children or of karma
exists.To have the power of sacrificing the dhathu one should have Dhathuprasada or blessing
of dhathu which is equivalent to healthy body and mind .That is why in 3rd chapter 20th
sloka it was said that with Dhathuprasada one attain Brahman.The one who is immersed in
samsara and the pleasures of senses cannot have this.The Athman who sacrifice the sense
pleasures also sacrifices its karma and sorrows and watches samsara as a witness only .He is
not affected by it.The next sloka gives a similie to show this.
Sl 6
 107 
 

Dwaa suparnaa sayujaa sakhaayaa

Samaanam vriksham parishaswajaathe
Thayoranya:pippalam swaaduathya
-nasnannyo abhi chaakaseethi
The two Suparna who are always together and are good friends,depend upon the same tree.
One eats and enjoys the fruits of the tree and the other does not eat or enjoy but watches all.
Sl 7
Samaane vrikshe purushonimagno-
-neesayo sochathi muhyamaana:
Jushtam yadaa pasyathyanyam eesa-
-masya mahimaanamithi veethasoka:
On a similar tree ,the one Purusha who is merged in its pleasures and pains by his
Aneesathwa (Lack of Isathwa ) is attracted by it and has sorrows .The other oen who has seen
the Isa whom he served,knows that everything is His Mahima and becomes sorrowless.
Sl 8
Richo akshare parame vyoman
Yasmin devaa adhiviswe nishedhu:
Yastham navedanki mrichaa karishyathi
Ya ithadvidustha ime samaasathe
All the Viswedeva live on that Vyoma(Akaasa)which is Ritha(order/Rhythm) Akshara and
Parama (Destructionless and absolute beyond everything).Those who does not know that
Vyoma ,what is the use of his Rik(scholarship of Veda)? Only the oen who knows it become
satisfied .In the beginning of this commentary on Aithareya Upanishad itself I had tried to
uncover this greatest and the most secret truth of the Upanishad.The astronomer knows the
Khahara which contains all the Dravya within it.That Khahara is the Akshara Vyoma in
which all Viswedevas exist.It is the Chidakasa and the Hridakasa also.Without direct
perception(swanubhoothy)of this truth ,mere scholarship is of no use to anybody ,says the
Rishi here.
Sl 9
Chamdaamsi yajnaa :krathavo vrathaani
Bhootham bhavyam yacha vedaa vadanthi
Asmaanmaayee srijathe viswamethad
Asmim schaanyo maayayaa sannirudha:
This Universe with all Chandas ,Yajna,Krathu,Vratha,Vedavak,past and future was created
from His own Maya (Power of illusion that the Eka is Many ).In that universe one is
obstructed by that Maya of duality(separatisms).
Sl 10
Maayaam thu prakrithim vidyaath
Maayinam thu maheswaram
Thasyaavayavabhoothaisthu
Vyaaptham sarvamidam jagath
Know this Maya as Prakrithi (nature ).Mayavi (the person who created the Maya) is
Maheswara.With elements of his organ this entire cosmos is filled. Unless we know the
nature of the dualities and separatisms of this world and goes beyond it we will not be able to
comprehend the Ekeswara who is Sarveswara .He is Eka and exists in sarva and therefore is
Sarveswara .The feeling of difference is the Maya and when we are beyond all differences
(when we are Advaithins)this Maya is conquered by the blessing of the Maya and the creator
of the Maya .
Sl 11
Yo yonim yonimadhishtithyeko
 108 
 

Yasminnidam sa cha vichaithi sarvam

Thameesaanam varadam devameedyam
Neechaayyemaam saanthimatyanthamethi
That one who residing in every womb is still Eka,in whom all this is contained ,that Isa who
gives blessings be praised.When I fix him as “I “I get shanthi (peace)which is greatest of
all(Athyantham).
Sl 12
Yo devaanaam prabhavascholbhavascha
Viswaadhipo rudro:maharshi:
Hiranyagarbha pasyathajaayamaanam
Sa no budhyaa subhayaa samyunakthu:
Which Deva is the origin and greatness of all Deva,who is Lord of cosmos , Rudra and
Maharshi,who saw the Hiranyagarbha born out of himself,that One give us union with
auspicious intellect .
Sl 13
Yo devaanaam adhipo
Yasmin lokaa:adhisrithaa:
Ya eese asya dwipadaschathushpada:
Kasmai devaaya havishaa vidhema
Which Deva is the Lord of all Deva,in whom all worlds are fixed,which one rules all
fourfooted and twofooted ones,to that Deva I offer this Havis.
Sl 14
Sookshmaathisookshmam kalilasya madhye
Viswasya srashtaaramanekaroopam
Viswasyaikam pariveshtithaaram
Gnaathwaa shivam shaanthim atyantham ethi
Knowing That one who is subtler than the subtlest in the middle of the waters, the creator of
all universes,Eka ,yet with manifold forms,filling entire cosmos, and Shiva(auspicious),One
gets peace of the greatest type. The body is imagined as a fort or city with nine gates of
sensory organs.Similarly the solar system is imagined as a fort or city with nine celestial
objects as the doors .The samsara is the ocean and in its midst is the Iswara only .The subtle
Athman in this samsara,in this body,in this solar system and the cosmos has to be visualized
with brilliant intellect and mind which is well controlled.The Deva who resides in the midst
of waters is Vishnu and he is equated with Shiva here showing the advaitha philosophy of
veda and vedantha.
Sl 15
Sa eva kaalo bhuvanasya gopthaa
Viswaadhipa:sarvabhootheshu goodaa:
Yasmin yukthaa Brahmarshayo devathoscha
Thamevam gnaathwaa mrityupaasaanschinathi
He himself is the protector of worlds in different ages (Kaala),the Lord of universe,and the
one who lives as unmanifested hidden in all elements.The Brahmarshi and Deva who merged
with Him knowing him,cut away the bondages of Death.
Sl 16
Ghrithaathparam mandamivaathisookshmam
Gnaathwaa shivam sarvabhootheshu goodam
Viswasyaikam pariveshtithaaram
Gnaathwaa devam muchyathe sarvapaaasai:
 109 
 

The cream of the ghee is appearing as different from it.Just like that He is hidden as the
subtlest hidden principel in all elements and beings and is everywhere in cosmos .Knowing
that auspicious Deva get liberated from all bondages
Sl 17
Esha devo viswakarmaa mahaathmaa
Sadaa janaanaam hridaye sannivishta:
Hridaa maneeshaa manasaabhikluptho
Ya ethadwiduramrithaasthe bhavanthi
That Deva is the Viswakarma ,Mahathamn,and always present in hearts of people,and with
compassionate heart and mind with wisdom (maneesha)he has to be discovered.Whoever
knows Him becomes Amritha.
Sl 18
Yadaa thamasthanna diva na raathrir
Na sanna chaasachiva eva kevala:
Thadaksharam thath savithurvarenyam
Pragnaa cha thasmaad prasrithaa puraani
When the darkness is removed,when day and night are absent,when sath and astah does not
exist,and when only the Kevala(Absolute)Shiva exists ,then that Akshara is the Varenya (that
which is acceptable /desirable)to the Savita (Sun).The Puraani (oldest)Pragna
(wisdom/knowledge)flow from that .
Sl 19
Nainamoordhwam na thiryancham
Na madhye parijagrabhath
Na thasya prathimaa asthi
Yasya naama mahadrisa:
That cannot be grasped in up,down,behind or in front or middle.It is everywhere.It has no
form or image .It sname is Yasas that is Mahath. The great praise which has no name, form,
colour,spacetime or directions is Brahman.It has no special form but is present in every form.
Therefore to worship it in any form is permissible ,provided the person knows the real
meaning of it as a symbol .The signs of Brahman is explained in every deail and that which is
beyond the seen ,heard and known is its real nature .But to make it known oen has to use
Bhavana and images because of the limitations of Huamn nature and intellectual ability.Only
a compassionate heart and a high level of intellect can understand the Brahman in its
Nirvikalpa aroopa avarna state .And from such a person’s heart spreads or flows a new Prajna
as Navanavollasasaalini and that is called Prathibha or genius of creativity.Thus Kavi(poet)is
synonymous with a Rishi or seer in Vedic language.A person is the manifestation of his
Prathibha,whether great or little.When someone see the prathibha of another person naturally
that is being revealed .Th efame of people with prathibha spreads or flows naturally from
them due to its selfrevealing nature.
Sl 20
Na samdrise thishtathi roopamasya
Na chakshushaa pasyathi kaschanainam
Hridaa hridistham manasaaya ena
Evam viduramrithaasthe bhavanthi
Its form is not seen with gross eyes.No one has ever seen it with naked eyes.It is within and
known by heart and mind only and those who thus know it become Amritha.
Sl 21
Ajaatha ityeva kaschith
Bheeru:prapadyathe Rudra
Yathe dakshinam mukham
 110 
 

Thena maam paahi nityam

By which this is felt as Ajatha(birthless) ,those who are afraid of it ,come to you,Hey Rudra.
Protect me with your face on the southern side (Dakshinamukha). Men are afraid of death
.They cannot think of their own death and a state of birthlessness .Therefore they get into the
grasp of the God of Death(Samhara) called Rudra and cry (Rud means to do Rodana or cry ).
Rudra makes us enter the birth and death cycle and makes us cry with its sorrows.The
southern face of Rudra is Dakshinamukha .The southern direction is that of Dharma/Yama or
God of death.It is the face of the Ajatah state or eternity but ordinary people are afraid of the
face of that eternal state where they cannot come back to birth and samsara .Only the bold
desire Amrithathwa.The coward desire this existence of births and deaths only.They are
always immersed in pleasures andpains of life .Never see the Smyama and Yama of a Yogin
and the Eteranl birth within the Laya state.
Sl 22
Kincha maa naastho ke thanaye maana aayushi
Maa no goshu maa no asweshureerisha:
Veeraanmaano rudra bhaamitho vadhee
Havishtantha :sadhamithwaa havaamahe
Rudra,Do not be angry In our children,grandchildren,in our cattle and horses.Do not kill our
heroes (Veera) by your anger.We invoke you for our prolonged lifespan(Ayush). Even the
Rishi who has known the Amritah state of the Ajatah existence is praying for the wellbeing
and extended healthy lifespan of all the animal and human world around,because of His
compassion and love for all.The real knower of Ekadaiva as Sarveswara never kills another
Jeeva because it is a manifestation of God and his love and compassion and nonviolence is
the real sign of whether he has really known and directly perceived the principle of Godhead.
Th eperson who speaks of Ekadaiva ,and is intolerant and cruel to the animals,birds,human
beings and other life forms around him is only an imposter and not a real knower of God.Thsi
teaching of the Upanishad is to be thought of and internalized in the present world of
increasing cruelties and violence for peaceful existence of all .The shanthi which is
Athyantha (which the Rishi spoke of)is not only internal peace of one individual but the
Peace of the entire nation,of entire world and the cosmos. The healthy mind in healthy
body,wellnourished and free from disease long life ,and satisfied peaceful life are the signs of
civilization and culture .(Not the technological boom or luxuries of the worldly type )
Ch 5
Sl1
Dwe akshare brahmaparethwananthe
Vidyaavidye nihithe yathra goode
Ksharam thwavidyaahyamritham thu vidyaa
Vidyaavidye eesathe yasthu sonya:
In the Brahmapara ,which is Akshara and Anantha ,the the secret two called Vidya and
Avidya are kept. Avidy ais Kshara .Vidy ais Amritha.The Vidy aand Avidya are controlled
by Isa who is different from both of them.
Isathe =controls.Therefore God is called Isan.
Sl 2 and 3
Yo yonim yonim adhithishtathekyo
Viswani roopaani yonischa sarvaa:
Rishim prasootham kapilam yasthamagre
Gnaanairbhibharthi jaayamaanam cha pasyeth
Kincha,ekaikam jaalam bahudhaa vikurvan
Asmin kshethre saharathyesha deva:
Bhooya:srishtwaa pathayasthadesa:
 111 
 

Sarvaadhipathyam kuruthe mahaathmaa

Which Eka (one) is also residing in all wombs ,in all forms of world,that One,who delivered
the Sage Kapila in the beginning ,grew him up with wisdom(gnaana)and saw that birth of
Kapila,he expanded several in the same Kshetra and destroys tehm there too.By creating
Prajapathy like that again and again that Mahathman Isan has OverLordship of all.
Sl 4

Kincha,sarvaadisa oordhwamadhascha thiryak

Prakaasayan braajathe ya dwanadaan
Evam sa devo bhagavaan varenyo
Yoniswabhaavaandhithishtathyeka:
That Eka ,and worshippable (Varenya)Deva in the above and below,in the intervals,makes all
directions shine like stars and make them revolve and resides in each yoni with its characters
as Eka itself. To show the character of each womb in which one resides,To be the overlord of
all yoni or wombs,Be without Bhava or emotion at the same time be light and omniscient ,to
be in one place and all places simultaneously ,be movementless and revolving simultaneously
,to create and destroy in the same space –all tehse wonderful feats are done by the Eka God .
Sl 5
Yacha swabhaavam pachathi viswayoni:
Paachyaamscha sarvaan parinaamayedya:
Sarvam ethad viswamadhithishtathyeko
Gunaamscha sarvaan viniyojayedya:
That womb of universe matures the character and everything that is matured is made to
undergo change (Parinama) and that Eka is the basis of entire cosmos. He uses all qualities
(Guna). Each jeeva born in each womb has its own natural characters.These are matured and
then made to change and evolve into the next higher form by the God.Since it digests and
matures it is fire.For changing nature it uses all the three guna sathwa,rajas and thamas.Even
for nonliving things like fire,stone,water,earth has its own characters.Even those are matured
and changed by the action of that Womb of cosmos which is here equated to God.
Sl 6
Kincha, thadwedaguhyopanishathsu goodam
Thath Brahmaa vedathe Brahmayonim
Ye poorvadevaa rishayascha thadvidusthe
Thanmayaa amrithaa vai bhaboovu:
In the secret Veda called Upanishad,that Brahman is hidden as secret.And it knows its own
secret Brahmayoni.Those ancestral Rishis who knew this became Amritha and Thanmaya
with Brahman.
Sl 7
Gunaanwayo ya:phala karmakarthaa
Krithasya thasyaiva sa chopabhokthaa
Sa viswaroopasthrigunasthrivarmaa
Praanaadhipa:sancharathi swakarmabhi:
The one who is with Guna and with the property of doership of all functions is the enjoyer of
actions too.H ehimself is the Viswaroopa,Thriguna Thrivarma (with three paths) and the Lord
of Praana and moves by his own actions.

Sl 8
Angushtamaathro ravithulyaroopa:
Sankalpaahaara samanwitho ya:
Budhergunenaathmagunena chaiva
 112 
 

Aaraagramaathrohyaparopidrishta:
That form which is only the size of a thumb and similar to that of sun has samkalpa and
Ahankara , Athmaguna,Budhiguna and is subtle like the edge of a spoke .It is different from
the Apara .The Jeevachaithanya ais seen as a subtle thumblike and sunlike light or flame.But
the Paramathmachaithanaya is subtler and invisible .(see 4th ch 20th sloka where it is said
that it is not seen by anyone by naked eye).
Sl 9
Vaalaagrasathabhaagasya
Sathadhaa kalpithasya cha
Bhaago jeevassavigneya:
Sa chaananthyaaya kalpathe
Take a hair .1/100th part of it is again divided into 100 to make 1/10000.One amsa in it can
be imagined as a Jeeva.It can be imagined as Anantha by further divisions.
Sl 10
Kincha,naivasthree na pumaanesha
Na chaivaayam napumsaka:
Yadyaschareeramaadathe
Thena thena sarakshyathe
It is not man,woman or neuter gender.It is protected by what bosy it takes. Athman has no sex
difference.It takes body of man,woman and also of a man-woman (intersex)and think that I
am man,woman etc .But actually it is having no such difference.
Sl 11
Samkalpanasparsanadrishtimohair
Graasaambuvrishtyaa chaathmavivridhi janma
Karmaanugaanyanu kramena dehi
Sthaaneshu roopaanyabhisamprapadyathe
Imagination(samkalpa0,touch,sight,desire etc grab it and as if by a rain increasing the karma
and vasana the Athman which took birth as a Body , following its own functions (karma)
reaches positions in order and gets forms according to those positions . When rain comes the
water increases and tanks,canals and streams are formed everywhere.Wtaer takes form of
such things as well as of river,clouds and ice and as oceans according to position. Similarly
by increasing Karma and desire the several forms of man, animal, bird and other beings
happen according to karma of the Athman in different wombs.
Sl 12
Stholaani sookshmaani bahooni chaiva:
Roopaaani dehi swagunai vrinothi
Kriyaagunairaathmagunaischa theshaam
Samyogahethurapanepi drishta:
The Athman by own Guna gets gross and subtle forms .The kriyaguna,and Athmaguna of
those forms make it unite with another form and new creation happen.Thus the races increase
like water during a rainy season.Here the Rishi is speaking of Population explosion with
simili of rainwater. Varsha is rain which comes in order in the correct season.The man who
counts such seasons for one lifespan transfers that knowledge to next generation and by
continuation of these counts for innumerable thousands of years we had Kalpa , Yuga and
manuanthara numbers for time.The linear order of the seasons is called in Tamil as Varisai
from which the word Varsha is derived.The races of new beings who are born in order is also
called Vaarisu in Tamil.Thus Varsha (years and rains) Varishu(races of new beings) increase
with time and after some tiem we loose track of the first ancestor .Then we say that the race
started from God (Brahman/Vishnu/Maheswara etc).
Sl 13
 113 
 

Anaadyanantham kalilasya madhye

Viswasya srashtaaramanekaroopam
Viswasyaikam pariveshtithaaram
Gnaathwaa devam muchyathe sarvapaasai :
Get liberated from all bondages by knowing that Deva who is covering entire cosmos ,and
residing in the middle of the waters as Anadi and Anantha. (endless,beginningless). In 4th
chapter 14th sloka we were asked to know Shiva in the middle of Kalila.Here the same is said
in a different manner.There it was said to know Shiva in one’s own Heartcave.Here it is said
to know the Deva which is also the center of entire Cosmos as Vishnu in middle of ocean. In
the middle of this ocean of samsara is my body .Inside that body is the subtle light of Jeeva
which is only the size of my thumb and having the brightness of a sun.The moment I know it
my identities as “I am Suvarna,the daughter of so and so ,the Pathologist,the author,the
woman who is an orator and write r”etc are lost and the only identity then is Aham
Brahmasmi (I am Brahman).The next step is the knowledge that just like that Brahman
resides in every being .Sarvam Khalwidam Brahma.Isavasyam Idam sarvam. Then I have no
difference from you ,or from this cosmos .And the oneness with God
happens naturally.
Sl 14
Bhaavagraahyamaneedaakhyam
Bhaavaabhaavakaram shivam
Kalaasargakaram devam
Ye vidu sthe jahusthanum
That which is cognized by Bhaava,and having the name of Aneedam(without a nest),that
which does Bhava and Abhava ,that which is Shiva and does creation with Kala is the
supreme Deva and knowing Him the knower sacrifices the love for the physical body . Only
by Bhava one can cognize Brahman.Without Bhava or Thanmayibhava of Brahman one cant
know it.The importance of Swanubhava is stressed by Sankara due to this reason.In music
also the importance of bhava and Rasa is stressed due to this.One can get the gross
scholarship but the inner subtle wisdom is only through self experience.Athman is called
Kootastah .That is within the Kootam (body) but in fact Athman is a free traveler without a
fixed nest (Aneeda)..Both Bhva and abhava are creations of Athman.He creates with the 64
kala.The architect of the cosmos has to be an expert in all these .Man just imitates the God in
making these 64 arts .The words Kalasargakaram Devam stands proof to the fact that the
Upanishads agree with the Thanthrik concepts of Kala.Swami Gnananandasaraswathi in his
commentary says that the 16 Kala of the Athman has transformed into the cosmos.In the
commentary of swami Gabheerananda also the 16 kala (shodasakala )are pointed out as
below:-Kalasargakaram-The projector of the 16 parts-beginning with the vital force and
ending with name ,which have been mentioned in the Upanishad of the Atahrvaveda ,He
created Praana etc”. I have elaborated on the shodasakala(16 kala)in the commentary of
Soundaryalahari in Padmasindhu. The usage to sacrifice body does not mean death.But the
lack of ego about physical body and its attributes and luxuries. The Athamn when it become
concentrated in its own form as Athaman/ Brahman looses all desires of body and its worldly
luxuries .
Ch 6
Sl 1
Swabhaavameke kavayo vadanthi
Kaalam thadaanye parimuhyamaanaa:
Devasyaisha mahimaathu loke
Ye nedam braamyathe brahmachakram
 114 
 

Poets say it is Nature/Swabhaava.The ignorant say it is Time.This universe is the greatness of

that divine thing by which this Brahmachakra is revolving. The question raised here is
whether it is the nature of the Chakra itself or of the Time /Kaala that makes the wheel of
cosmos revolve.The revolution of wheel is its nature or swabhava.Time is only the effect
which follows that revolution. Chalana or movement is the nature of wheel.By which force or
power this revolution happens is great .The cause is that divine power for wheel and its
revolution and time is only effect of that revolution.The Rishi thus delve deep into the origin
of universe,the cosmic laws and to astrophysics and concept of Time.
Sl 2
Yenaavritham nityamidam hi sarvam
Gna:kaalakaaro gunisarvavidyaa:
Thenesitham karma vivarthatheha
Prithyapthejonilakhaanichinthyam
By which this entire universe is enveloped ,that Knower makes the time also.He is quality
personified(Guni) and is all wisdom.(sarvavidya).The actions ruled by him is imitated by the
elements earth,wind,fire,water and Kham.(akasa).
Sl 3
Thath karmakrithwaa vinivarthya bhooya-
Sthathwasya thathwena sametya yogam
Ekenavaabhyaam thribhirashtabhirvaa
Kaalena chaivaathma gunascha sookshmai:
He repeats his functions again and again ,and makes yoga by thathwa to thathwa.By time He
unites the subtle Athmaguna too as one,two,three,eight etc. To unite one principle to another
,and Athmaguna to time,the world with several subtle forms and elements is created by that
power.And this creation happens again and again .
Sl 4
Aarabhya karmaani gunaanwithaani
Bhaavaamscha sarvaan viniyojayedya:
Theshaamabhaave krithakarmanaasa:
Karmakshaye yaathi sa thathwatho anya:
A person using all functions with qualities and all the bhaava ,reaches Abhaava (the lack of
bhaava)and then all his karma are lost and he reaches a principle beyond all principles. The
jeeva starts function as Gunanwitha (qualities). By using karma with increased sathwaguna
he reaches Bhava experience ,and at the end of that Samadhi knows even the absence of
bhava .Then all the functions and their effects are leaving him and he is perfectly liberated
from karma bondage.He reaches the state beyond all the elements like Prithwi etc.
Sl 5
Aadi:sa samyoganimithahethu:
Parasthreekaalaadakalopi drishta:
Tham viswaroopam bhavabhoothameedyam
Devam swachithasthamupaasyapoorvam
He is seen though he is the first,the cause of all unions,and beyond the three times,and one
without Kala(Akala) ,and that form is within one’s chitha .That Viswaroopa is worshipped by
the past and future beings also.Do Upasana on that Divine being at first. We find the origin of
life from the union of a male and female principel.But before the sex difference was created,
there was a force or cause which was instrumental for all these unions and creations.To
imagine and fix upon that first sakthi or power is the first step in meditation here. In Gita
Krishna said of Prajapathy who before the sahayajna of man and woman was created ,existed
as cause for it.The visualization and meditation of this principle happens in a chitha of the
present (living )generation of human being.Yet it is beyond time .All the past generations of
 115 
 

life and the future generations to come is in that Viswaroopa which is visualized in the
present generation human beings meditative chitah itself.This is a greatest model of
mysticism as well as science.
I am a point living in the present .A drop in the ocean of time.In me there are generations of
ancestors before me,and generations of successors after me.The chain of human race is
endless .My intellect tells me these are all made from the union of a man with a woman.But
when my pragna enters the energy within each of these ,that is the formless, sexless,
beginningless ,my Prajna enters aplane of timelessness.That chith or energy is assuming both
male and female shapes because it is sexless and can take any shape in any womb.The seen
world then becomes a illusion because it does not really exist and the real world is the world
of energy /chith which makes all the forms and manifestations of forces here.Who is woman
and who is man then?Who is mother and who is father?Who is child and who is old?Who is
me and you? All are energy only
.When chitha enters the timeless prajna or consciousness only that ultimate power exists.This
transcendental experience is called objective mysticism. The transcendental experiences can
be divided into twp categories.One is magic and the other is mysticism.When we compare
God into a magician who makes forms with his magic ,we can also think of man as the one
who discovers that magic by his mysticism.The one who creates and the one who discovers
become one in Advaitha.The ability to control the dead souls and unseen forces by
controlling time and space is sometimes spoken of as Objective Magic.In objective mysticism
also this ability is there but the method used is entirely different.The effects also are
different.Clairvoyance,psychometry ,seeing the dead souls etc come under objective magic
and Budhas had such Divyachakshu according to Budhist scriptures.The bad aspect of
objective magic is that the black magic is the other end of its spectrum .And such things can
end up in severe mental disorders also .Subjective magic on the other hand is the
entertainment which we see n stage performed by expert magicians.This is a harmless
knowledge and entertains the onlookers .Another type of subjective magic is the dreams seen
even while awake.The hallucinations which are mistakenly understood as truth is this
type.This also can lead to mental problems.Whether objective or subjective ,the Magic gives
much importance to karma/functions.Magic is intensified doing and concrete knowing by
definition.In mysticism the thought processes are more important.Mysticism by definition is
intensified thought and feeling and abstract knowing .
Mysticism is of two types.Subjective mysticism is a type of hysteria and people reach a type
of pseudomystical state in it.In churches,chapels and in healing centers and in Temples the
people go into such hysterical frenzies and shake and act as if possessed by something.This
mass hysteria is only subjective and sometimes provoked by the rituals,the sight of blood and
flesh in rituals,and accompanying drums and other musical rhythms and this
pseudomysticism though it spreads in the name of religion is not religion at all.In Eleusian
mysteries of Greece ,in Druids of Britain, Shamans of Siberia ,and among the Devi temple
Komara of India such pseudomysticism existed.The reaction of human beings under the
influence of excess emotions to some rituals ,this is always subjective.
Objective mysticism does not include in any of these.It is a meditation,a Thapasya .It is the
Yoga discipline of Patahnjali.The nature and human being become oen with each other
.There is no place for emotional display or hysteria in it.The human beings sits alone in the
quiet naturally beautiful atmosphere,and goes into a meditative trance peacefully and with
one-pointed concentration and devotion.In such a person’s meditative chitha is awakened
suddenly as if a lightening the truth of everything.In one second ,in a drop of time,endless
time cycles are revealed in that enlightened mind.That is called transcendental
consciousness.Whatever is the subject or object of meditation,whether it be a number,a
idea,a form or light or an art or science,this experience happens.That is ,it is not the object of
 116 
 

meditation,but the ability to concentrate on it without a second thought that is important.In

Yoga terminology this is Chithavrithinirodha. If one can touch deeply the Athman of any
subject/object and become one with it(Thanmayeebhava) that gives this experience.We are
only a drop in a great ocean of energy.But that drop can internalize the entire energy of the
ocean within. This great and rare system of meditation was nourished in India and
popularized and then sent to other continents for experimentation so that it became a
metascience now.If we examine the history of human evolution we can find magic and
subjective mysticism in all civilizations of the world.But the Objective mysticism of the yoga
and its literature is seen only in India.And its existence is as old as Indus valley / Harappan
times from the Yogic figures excavated .Thus objective mysticism as a part of life, society,
art architecture and culture ,developed and was existent in India from time immemorial.Any
evolution man achieved can be only through meditation (Manana)which is reflective
analytical thought and thus Yoga as a method of scientific discipline was developed before
any oteh rcivilization had any idea of science and its methods .Man achieve evolution and
progress only through objective mysticism because it is the only scientific logical way of
finding truth.In a person’s mind who practices meditation and reflective thought ,a
transformation happens and the ability to observe subtle nature increases.When awakened to
this new experience and new consciousness and knowledge he gets a language which is new
and hitherto not used by himself or by the other human beings.This new word/language is
from that planes where not even the word has entry(Yatho vacho nivarthanthe).To
remember that experience and communicate that to others he/she gets a new language .This is
a natural phenomenon which every poet/every scientist might have experienced.Just like a
dumb person communicates through symbols,the Yogin who had Brahman experience
communicate through his symbols and language the experience which is beyond words.
Every object,every man,every celestial sphere is only a point in the spacetime of Kham.In
time,its measurement (or Maana ) is only Poojya or zero.The relation of one object to
another defined by a thread connecting the two (A Rajju) is the first measure or first
Maanam.The second Maana is a plane of such relationships.The thirs maanam is the group of
such planes.In geometrical symbols they are drawn as below.

What we know in nature by our sense organs are only such threedimensional objects. Then
object or a dravya with three dimensions have movement as its property.(In the beginning of
the chapter we were speaking of movement and its cause).When an object or dravya move the
human intellect know it and its existence.When the prajna move to the end and beginning of
this movement , human mind is moving from three dimensions to the fourth dimension,which
is the time or kaala.Now how does a human mind which reached the fourth dimension thinks
 117 
 

about time?

I live now in the year AD 1996.A hundred years back in 1896 ,one of my ancestors might
have thought the same way as I do now.In 1786 and beyond also this might have happened.
Several thousands of years back there lived my ancestors who had the same brain structure as
me,and the same geographical features,seasons etc around them and they might have
naturally seen and thought the same way as I am doing now.And it is possible that
thousands of years after me my successors will have the same thought processes.There had
been a history for this world where I live and for the dwellers on it ,before several yuga,kalpa
etc.And there had been a history for the solar system and the universe as well .Even without
seeing that with my naked eye I can imagine that and see that in my mind and intellect by
logical thought.That logical thought and its discovery is more true than what my eye see
around .Thsu the endless time and its history is known by human intellect even without
seeing that.The time is first imagined as a Rekha(line)by a human being .The years come as a
line and the successors come in a line and they are called Vaarissu (coming in a Vari or line).
Now that represents the fourth dimension as a straight line connecting all the generations.
Every moment of time is the Today of someone (in the past and future too).Once that
consciousness is awakened,the line that cuts across the straight line of 4th dimension at 90
degree becomes the 5th dimension.In 5th chapter 13th sloka this state was pointed out a little
in my commentary.The fifth plane is that state where the yesterday,today and tomorrow are
not different. Just like the the first maana was given a plane by the second maana in the case
of the dravya (object ),here the 4th maana which is a straight line of time is given a new plane
by association and relationship by the 5th maana.If 4th maana is only a linear history , which
is the history of us and the world,the 5th maana comes into the consciousness of an individual
who meditates on 4th maana suddenly as a new revelation.The 4th and 5th maana are thus like
warp and woof in our mindscape as timelines. Though they are drawn as straight lines,are
they really straight lines?In every moment there are several possibilities.Whetehr I fulfilled
oen possibility in this moment determines my next moment .To become a successful
pathologist,a successful author,to drive a car,to do social service and be a dutiful teacher and
mother are all several possibilities and my achievements in each of tehse possibilities is the
sumtotal of my history .And each achievement determines my subsequent history.This is
applicable to world history as well. In every moment of time is a life/a Janma.All those
moments or janma are only the eternal Now/ Present.Then all life in all moments of time
is only a continuity of effort to achieve a goal.Brahamn experience is that eternal Now and its
experience in Time.To time eternity has a relationship which is the same as that of straight
 118 
 

line to a plane.Jeevathman and Paramathman also has the same relationship. This is how an
Indian ancestor discover the possibility of achieving everything now itself .And this is the
logic behind several janma which will come to fulfil the achievement .To have several
possibilities in a single moment is to have several directions from a single point.Then it is not
two lines which cut at 90 degrees to each other,but several lines like rays of sun cutting at a
common point . That is ,now,at this point of time,in the present ,Today is only a repetition of
several moments and janma within a cycle .Thus a wheel is imagined as time. 5th maana is a
state when man thinks that I have no liberation from this continuous cycle of births and
deaths. The sixth maana is the moment when one gets liberation in the present moment itself
.The symbol of the 6th maana is as two triangles one turned up and the other down for
Indians .This Shadchakra is seen in the middle of Srichakra.The creation,sustenance and
destruction are in the same place,same moment in this Sudarsana Brahmachakra .The
shadchakra has three maana of dravya and three of Kaala (time)making up the six.The central
point denotes the timeless and spaceless state of eternity beyond all.This transcendental
experience field which is beyond deaths and births is the discovery of the Rishi by Objective
mysticism.I too do upasana on that Viswaroopa within my Heartspace ,and visualize it which
is the first,the cause of all,beyond the three periods and three states , without divisions or
differences,that which was served and worshipped by ancestors and will be worshipped by
successors alike .
Sl 6
Sa vriksha kaalaakrithibhi:paro anyo
Yasmaad prapancha:parivarthathe ayam
Dharmaavaham paapanutham bhagesam
Gnaathwaathmastham amritham viswadhaama:
By whom this universe functions and changes,that one is beyond this tree ,and of time .He is
the oen who does Dharma.He destroys all sins.He is the Lord of prosperity and is Amritha.
Know that Abode of universe as Athmastha(within) and attain Amritha.
Sl 7
Tham eeswaraanaam paramam maheswaram
Tham devathaanaam paramam cha daivatham
Pathim patheenaam paramam parasthaad
Vidaama devam bhuvanesameedyam
He is the Maheswara beyond all Iswara.He is the Divine one beyond all Devatha.He is the
Lord of all Lords.He is the Beyond of all beyond.We know that worshippable lord of
universe .
Sl 8
Na thasya kaaryam karanascha vidyathe
Na thathsamaschaabhyadhikascha drisyathe
Paraasya sakthirvividhaiva srooyathe
Swaabhaavikeegnaana balakriyaa cha
He has no cause or effect.There is no one equal to Him or beyond him.His Parasakthy is
heard to be as manifold.That is his natural power and has Gnana (wisdom), Bala(strength)and
Kriya(functions).
Sl 9
Na thasya kaschith pathirasthi loke
Na chesithaanaiva cha thasya lingam
Sa kaaranam karanaadhipaadhipo
Na chaasya kaschid janithaa nachaadhipa:
There is no one to rule him over.No one as Lord to him.He has no gender difference He is
cause of all.The ruler of all organs of functions.No one is his Father and no one is above Him.
 119 
 

Sl 10
Yasthanthunaabha iva thanthubhi:
Pradhaanajai:swabhaavatho
Deva eka:swamaavrinoth
Sano dhadhaath brahmaapyayam
Let that Ekadeva who like a spider covers himself with threads from its own body ,covers
Himself with those born from his own Swabhaava as Pradhaana , give us Oneness with
Brahman
Sl 11
Eko deva:sarvabhootheshu gooda:
Sarvavyaapeesarvabhoothaantharaathmaa
Karmaadhyaksha:sarvabhoothaadhivaasa:
Saakshi chethaa kevalo nirgunascha
That Ekadeva is pure in all elements.He is everywhere and is the Inner self of all.He resides
in all elements and is supervisor of all their actions.He is the energy that witness all.He is
absolute and without attributes.
Sl 12
Eko vase nishkriyaanaam bahunaam
Ekam beejam bahudhaaya:karothi
Tham aathmasamstham ye anupasyanthi dheeraa
Theshaam sukham saaswatham nethareshaam
That Eka who is eternal of eternal, energy of energy,and fulfills desires of all,is the cause of
all and achieved by Samkhyayoga.Knowing that Deva one is liberated from all bondages.
Sl 13:-
Nityo nityaanaaam chethanaschethanaam
Eko bahoonaam yo vidathaadhi kaamaan
Thathkaaranam samkhyayogaadhigamyam
Gnaathwaa devam muchyathe sarvapaasai:
In 5th chapter second sloka it was said”Rishim prasootham Kapilam yastham agre”.In this
sloka it is said by Samkhyayoga one can achieve Brahman. Samkhya of Kapila was
acceptable to Upanishad Rishis .In the Bhagavad Gita commentary (Souvarnam
Kurukshethra prakasan) second chapter 39th sloke I had mentioned about Kapilasamkhya
and Brahmavidya .These slokas of Swetahswethara Upanishad verifies these points.
Sl 14
Na thathra suryo bhaathi na chandrathaarakam
Nemaa vidyutho bhaathi kutho ayamagni:
Thameva bhaanthamanubhaathi sarvam
Thasya bhaasaa sarvamidam vibhaathi
In Him sun,moon or stars do not shine.The waves of Vidyuth(electricity as lightening)does
not shine in him.Then what to speak of this Agni?All tehse lights imitates him,who lights up
all .All tehse shine because of his light only.
Sl 15
Eko hamso bhuvanasyaasya madhye
Sa evaagni:salile sannivishta:
Tham eva vidithwaadi mrityum ethi
Naanya:panthaa vidyathe ayanaaya
In the middle of this universe is the Eka Hansa(swan) in water.He is Agni .Knowing thus
cross death.There is no other path for Ayana . What is seen as Agni in the Chidakasa is seen
as swan in the water as well.There is no other method other than knowing that power,to reach
Brahman.There is a special path for earth to revolve round sun.There is a path for sun ,based
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on the Dhruva star(polestar) to revolve around a star which is His center.The celestaial
spheres do not move away from their lawful paths .They do not have any other way for
revolution or travel.Similarly for a person who has his/her goal as Brahman has only one path
to follow.It is to know the oneness of the Athman with Brahman .It is Advaitha .
Sl 16
Sa viswakrid eesa:vidaathmayonirgna:
Kaalakaaro gunee sarvavidya:
Pradhaanakshethragna pathir ganesha:
Samsaaramokshasthithibandhahethu:
He is the Viswakrith(doer of universe)viswavith(knower and seed of universe) Athmayoni
(womb of self), kshethraGna(knower of field ),Lord,God of Guna (attributes),cause of
samsara,liberation from it,sthithi and relationships. This sloka says Pradhana as the same
as Brahman.
Sl 17
Kincha, sa thanmayo hyamritha eesasamstho
Gna:sarvago bhuvanasyaasya gopthaa
Ya eese asya jagatho nityam eva
Nanyo hethurvidyatha eesanaaya
He is amritha,within Isa,knower ,omniscient protector of universe and one with us.He rules
the universe always forever.There is no other cause for that rulership
Sl 18
Yo brahmaanaam vidhathaathipoorvam
Yo vai vedaamscha prahinothi thasmai
Tham ha devamaathmabudhiprakaasam
Mumukshurvai saranamaham prapadye
Who created Brahman in the past,who taught/revealed Veda to Brahman ,that Deva gives
enlightenment for intellect of the Athman.I worship that Deva for liberation. Just like the
light of knowledge was revealed in the heart of Brahmadeva through his father Vishnu ,the
Paramapurusha,the Rishi wants to get enlightenment from that Adipurusha.
Sl 19
Nishkalam nishkriyam saantham
Niravadyam niranjanam
Amrithasya padam sethum
Dagdhendhanamivaanalam
He is without Kala and Kriya.He is Shantah,
sinless, pure,and the ultimate bridge for Amrithathwa and he burns like the flame of a burned
fuel.
Sl 20
Yadaa charmavad aakaaam
Veshtayishyanthi maanavaa:
Thadaa devam avignaaya
Du:khasyaantho bhavishyathi
When human beings roll the sky as a skin ,then only the end of sorrows happen even without
knowing that Deva. Without knowing the Absolute Paramathman there is no end for sorrows
of worldly life.If like a skin or bark of tree which is dried rolled and worn as a dress ,man can
ever roll the vast sky and wear it as his dress ,at that time one can end sorrows without
Brahmavidya.This is a usage which is like saying “When the crow fly upside down”.That is
stating the impossible.
Sl 21
Thapa:prabhaavaath devaprasaadaascha
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Brahma:swethaswethara atha vidwaan

Athyaasramibhya:paramam pavithram
Provaacha samyag rishisanghajushtam
By the enlightenment of great Thapas,by the blessing of the God,the scholarly
Swetahswethara said of Brahman which is absolute,purest ,worshipped by the guilds of
Rishis ,and beyond all Ashrams(the four ashrams are Brahmacharya, Garhasthya Vanaprastha
and Sanyasa),in its entirety and in perfection. Upanishads are secret teachings and is beyond
all limitations of Varnashramadharma for all people.
Sl 22
Vedaanthe paramam guhyam
Puraa kalpe prachoditham
Naaprasaanthaaya dhaathavyam
Naa puthraayaasishyaaya vaa puna:
This ,(Brahmavidya)which is the ultimate of Vedantha, and most secretive , and influenced in
the past Kalap periods,should not be advised to people who are not quiet and peaceful,sons
and disciples.It should not be advised to undeserving. The earlier sloka said it is for all.Here
it is said it is for only the deserving. Who is deserving?That individual who is peaceful and
quiet and will not harm society with the knowledge.The Guru knows his own son and disciple
and their countenenace well ,whether they are quiet ,peaceful or aggressive etc.That is why
this sloka says he can give to the wellknown peaceful person who is able to understand the
science or secret.
Sl 23
Yasye deve paraabhakthir
Yathaa deve thathaa gurou
Thasyaiva kathithaahyarthaa:
Praakaasanthe mahaathmana:
The one who has ultimate devotion in God,and equal devotion in Guru,to that person all the
said meanings are revealed naturally.Only to a great soul of the disciple does this secret
knowledge of Upanishad get revealed. Even if the Guru give advice the real meaning is
revealed only in that disciple who really does deserve it.Therefore the secretiveness is part of
the Disciple’s qualities and intellect and part of the inherent quality of the wisdom itself .
Om sahanaavavathu
Sahanou bhunakthu
Sahaveeryam karavaamahai
Thejaswinaamadheethamasthu
Maavidwishaavahai
Om santhi santhi santhi

NARAYANA UPANISHAD
Hari : Om.Shamno Mithra :Sham Varuna:Shamno Bhavathyaryamaa Shamna Indro
Brihaspathi :Shamno Vishnururukrama: Namo Brahmane .Namasthe Vayo: Thwam eva
prathyaksham Brahmasi.Thwam eva prathyaksha Brahma vadishyami .Srutham vadishyami.
Styam vadishyami. Thanmavavathu. Thadvaktharam avathu.Avathumaam.Avathu
Vakthaaram.Om .Shanthi Shanthi Shanthi : Om sahanavavathu Sahanou bhunakthu
Sahaveeryam karavaavahai Thejaswinaavatheetham asthu; Maavidwishaavavahai.Om
Shanthi Shanthi Shanthi:
Anuvaka 1.
1.Ambhasyapaare bhuvanasya madhye naakasya prishte mahatho maheeyaan/
Sukrena jyothimshimanupravishta:prajaapathischarathi garbhe antha://
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In the deep and vast ocean which is endless and without a shore,above heavens,in the center
of all the multiverses,the Greatest of the Great Prajapathi enters as a white light and travels in
that womb/ Pregnancy(Garbha). In the commentary of Kata Upanishad this white light was
explained as the Thejas of Vishnu within a Mandala of four sides,and as the energy of Aditya
or sun .Sukra is a word used to denote both white as well as seed in Sanskrit.In the causal
waters of Chidakasa as a white ray of light the same seed enters the waters within the womb
of a female jeeva as white seed(Rethas)or beeja.Both have movement,vibrations of life
energy and growth and evolution and acquisition of a new body for its manifestation.
Sl 2 Yasminnidam sam cha vi chaithi sarvam yasmin devaa adhi viswe nishedu:
Thadeva bhootham thadhu bhavyamaa idam parame vyoman//
All these are equal in That One,and emerge in that one,and all Viswedeva reside in Him.And
that One alone is the Past(Bhootha)and Bhavi(future).This universe,this body is fixed in that
Akshara Vyoman . For that Aksharavyoman as ParaBrahman which is the eternal Sound
,Indian ancestors gave a symbol Poojya or soonya written as 0 and now known as zero
.Arabian people called it Hind Sath or truth of the people of Hindusthan.The ancestral
astronomers had a secret name for that .They called it the Khahara. Bhaskaracharya in
sidhanthasiromani says:
Asmin vikarakhahare na raasaa
Vapipravishteshwapi nisrutheshu
Kshahushwapisyaallayasrishtikaale
Ananthe achyuthe bhoothaganeshu yadwath
Like several elements in groups are born and merged in time of prabhava and pralaya(origin
and end of universes)but the eternal and endless one has no emotion or change and it remains
always the same ,like Mahavishnu in his Yoganidra.However Raasi we add or subtract from
it poojya has no emotion.The Naaraayana is the one who resides and revolves in Naara or
water /kaaranajala and water within a woman’s womb alike.The Paramathman is manifesting
as Jeevathman in a microcosm.The past ,present and future cannot divide that timeless
existence .This eternal OM of Indian was called Omega (OM +EKA) by Greeks. The words
Thadubhavyam aa Idam in the sloka has the sthobhaa aa which shows the wonder of the Rishi
when he experience or discover the eternal Akshara as truth.
Sl 3 yenaavritham kham cha divam mahim cha yenaadityasthapathi thejasaa braajamsaa
cha/ Yamantha:samudre kavayo vayanthi yadakshare parame prajaa://
By whom this Kham,Divam and Mahi are covered and enveloped,by whom the sun by the
Thejas and Brajas is heated up (thapa),by whom the poets in internal ocean weave ,in that
Akshara ,in that Parama(absolute) all these reside ,all praja reside.(Varthanthe according to
Bhattabhaskara; Srajanthi or created according to Saayana). Vayanthi means weaving.
Avayanthi is knowing.When we take the internal ocean of Rishi as the Hridakasa,both the
meanings are possible.I know the Jyothis or light of my heartspace is one meaning. Since
Sanskrit literature always compares ocean to a dress below the loin of earth,the poet (Kavi/
rishi) by his silky threads or words /akshara is weaving a garment to decorate Brahman. By
the Brahmasakthy within the Brahmagnani weaves a covering for the Brahman as Avarana or
decoration. Kham is the Paramavyoman as described in the earlier sloka.Divam is the day and
Mahi is earth.The white light as energy principle,and as sunlight as well as different types of
energy of nature covers the entire the multiverse.Brajas is revolving energy and Thejas is
heated up energy .Both are the Thapas or heat of the sun which creates life and intellect
and knowledge on earth .
4.Yatham :prasoothaa jagatham:prasuthi thoyena jeevaan vyachasarja bhoomyaam /
Yadhoshadheebhi:purushaan pasoomscha vivesam bhoothaani charaacharaani//
5.Atha: param naanyadaneeyasam hi paraathparam yanmahamtho mahaanthamam
Yadekamavyakthamanantharoopam viswam puraanam thamasa: parasthaath//
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From which the mother of the world was born,by whom the jeeva were created on earth with
water,in which all moving and fixed things ,herbs,animals and Purusha enter and live,that is
the greatest of the great.That is Eka.That is unmanifested and formless and with endless
forms.That Puraana Viswaroopa is the Para of Para(Beyond that which is beyond all) and
beyond all darkness (Thamas).Beyond this Param there is no other subtle (Aneeyasam)object.
Jagath is a word which means the one which moves.Earth is moving.That moving earth was
child of nature or prakrithi.By the movement of nature ,we ,people on earth are able to
calculate and observe the day to day time (saayanakaala )with past,present and future and day
and night ,seasons etc.That calculated time is Apekshika or relative.There is an eternal
time,which is incalculable who has been mother of all this calculated time.That timeless time
which is Anantha (endless,beginningless and hence middleless) and with its Kaaranajala
countless jeeva of varied forms have been created and will be created .It is about this
countless time Mandukyakarika also saya”Kaalaath Prasoothi Bhoothaanaam”. It is not about
the calculable human time or astronomical time of a limited period.The earth ahs 75 % water
.In the smallest unit of the living body called a cell(Kosha)also there is 75 % water.That is
why it is said that both earth and its life was created by the waters of that Kaaranajaladhy
(causal water) which is endless.This is scientific and not a myth. Akaasa is a word which
means that which gives space for everything to exist.In Chidakasa all things are created,
manifested,sustained and finally merged.That chidakasa is Avyaktha (unmanifest). From it all
manifested universes are born.Taht eternal and most ancient Viswaroopa is given the
adjective “Thamasa :parsthaath”by Bhagavad Gita as well.The same word is used in this
sloka also.That Viswaroopa is greater than the cosmos.But is also subtler than a paramaanu or
subatomic particle.It can exist both in cosmic space and in the heartspace of all beings.
6 Thadevartha thadum satyamaahusthadeva Brahammparamam kaveenaam
Ishtaapootham bahudhaa jaatham jaayamaanam viswam bhibarthi bhuvanasya naabhi://
That is the order or Ritham.That is truth.That itself is the Absolute Brahman.So said the
Kavi(poets).The place of origin of the Ishtapoortha also is that.That Nabhi (middle)of the
universe,makes these worlds and its beings,born before as many,and are being born , revolve
around it. In Swethaswetahra Upanishad we saw the question what makes the universe
function.And the answers were either swabhava or kaala (by different people having varied
opinion).And in 6th chapter sloka 1 we find “Brahmachakram Bramyathe” This
Brahmachakra revolve and it is its swabhava.Kaala or time is the effect that occur due to that
revolution (Bramana)and effect cannot be the cause .What is the cause for that swabhava or
nature of the wheel? It is Urja or Chith (translated into English energy).That energy is the fire
or agni which get condensed to different forms and beings with different shapes.The
multiverses,the star clusters,planets and elements and beings on earth are all condensed forms
of energy only.The vibrations and movements of the entire system is by that energy.The
energy ocean is the milky ocean and the serpent Anantha or omega is the eternal time and on
it is the Causal principle in Eternal yoganidra .In his middle (Nabhi) is the padma or lotus (in
a mandala form or field ) which represent the creative principle Brahma and this multiverses,
cosmos,solar systems,earths and beings on them.Except that ultimate cause or womb of
creation there is no other order of creation or any other truth .
Sl 7 Thadevaagnisthadvaayusthathsuryasthadum chandramaa:
Thadeva sukrammritham thadBrahma thadaapa:sa prajaapathi
That chaithanya or energy itself is the Agni (fire)Vaayu(winds) Sun and moon and other
celestial phenomena.That divine being alone is the nectar ,Brahman, Apas and Prajapathi.
Compare with Einstein’s formula that energy is equal to mass and velocity square.Whatever
we see here is chith/energy is a very old concept of humanity.When it is unmanifest state we
call it Brahman or God and when it manifests we call it Prakrithi or cosmos which exhibits
power of movement (Gathiseela).The Nirayana, Nishkriya, Shaantah ,Amritha urja is seen as
 124 
 

saayana,sakriya,chapala due to gathi,and mirtha Prakrithi .The same thing is existing in tehse
two forms .There is only one ,and that is ultimately Urja or Chith which alone is Sath and
bliss and that is called Brahman.
Sl 8 Sarve nimeshaa janjire vidyutha: purushaadhathi
Kalaa muhoorthaa :kaashtaaswaahoraathraaschas
9.Ardhamaasaa maasaam rithava:samvatsarascha kalpanthaam
Sa aapa: pradudhe ubhe ime anthariksham atho suva://
10 Nainamoordhwam na thiryascham na madhye parijagrabhat
Na thasyeso kaschana thasya naama mahadyasa:arvasa
All –including nimisha, kala,muhurtha,kashta,ahorathra, ardhamaasa, maasa, rithu,samvalsara
,and kalpa-were from that Vidyuthapurusha.He milked the Apas,Anthariksha and Suva.
(Waters,atmosphere and the heavenly worlds ) . The term Vidyuthapurusha shows that the
energy is electromagnetically manifested to the sage or rishi .From that electromagnetic
energy ,the calculable time was calculated by our ancestors.From the clockwork appearance
of electromagnetic energy as lightening, thunder and monsoon winds and rains in the tropical
Indian subcontinent ,our ancestors have known the nature of energy that makes the
functioning of the cosmos. Brahman milked the heavens, atmosphere and the waters of the
earth from his own Kaaranajala or his own being (to give cyclical rain for sustenance of life
on earth).This is compared to a Kamadhenu or cow being milked by its owner.Remember the
sloka in Gita that this is your loving Kaamaduk and you can by doing sahayajna (co-operative
functions)enjoy all that she gives.Also see the commentary of second sloka of Eitahreya
Upanishad.The waters that flow and milked by Brahman from himself, the sky,heaven and
earth and atmosphere,elements from stars to smallest worm or virus all are just like bubbles
or foam or drops or waves in the ocean of energy in which they emerge and die away again
and again but the ocean is always changeless and eternal. His name is Mahad Yasas (Great
fame). Which is the top,middle and side of that Iswara is not known by anyone.It is
indefinable and not cognizable. Those who say that they have known it have not known it.But
those who know that they have not known it has known it.

Sl 11 (contains quotations 6+8 slokas and hence named from 1-6 and 1-8)
Sl 1
11,Na samdriso thishtathi roopamasya na chakshumshaa pasyathi kaschanainam / Hridaa
maneeshaa manasaabhikluptho ya enam viduramrithaasthe bhavanthi// .Adbhya:sambhootho
Hiranyagarbha ithyashtou//
1 Adbhya sambhootha:prithivyai rasaamscha ,viswakarmanaa: samavarthathaadhi/ Thasya
thwashtaa vidadhadroopamethi
,thathpurushasya viswamaajaanamagre//
2 Vedaahametham purusham mahaantham Aadityavarnam thamasa:Parasthaath / Thameva
vidwaanabritha iha bhavathi, naanya:panthaavidhyatheyanaaya//
3 Prajaapathischarathi garbhe antha:ajaayamaano bahudhaa vijaayathe/
Thasya dheeraa :parijaananthi yonim ,mareecheenaam padamichanthi vedhasa://
4. Yo devebhya aathapathi ,yo devaanaam purohitha:
Poorvo yo devebhyo jaatah:namo ruchaaya Brahmaye//
5. Rucham Brahmam janayantha:devaa agre thadabruvan/
Yasthaivam Brahmano vidhyaath thasya devaa asan vaso//
6 Hreescha the Lakshmeescha pathnyou ,ahorathre paarswe ,nakshathraani roopam/
Aswinyou vyaatham ishtam manishaana,amum manishaana,sarvam manishaana//
1. Hiranyagarbha: samavarthathaagre,bhoothasya jaatha:pathireka aaseeth/
Sa dhaathaara prithiveem dhyaamuthemaam kasmai devaaya havishaa vidhema
2 Ya :praanatho nimishatho mahithvaika indrajaa jagatho babhoova/
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Na Isa asya dvipadaschathushpada:kasmai devaaya havishaa vidhema

3 Ya Athmadaa balamdaa yasya viswa upaasathe prasisham yasya devaa:
Yasya chaayaamritham yasya mrityu:kasmai devaaya havishaa vidhema//
4 Yasyeme Himavantho mahitvaa yasya samudram rasayaa sahaahu:
Yasyemaa :pradisho yasyam baahu kasmai devaaya havishaa vidhema//
5 Yam krandasi avasaa thasthabhaane asyaikshethaam manasaa rejamaane
Yathraadhi soora udithou vyethi kasmai devaaya havishaam vidhema//
6. Yena dhyourugraa prithivee cha dride yena suva:sthabhitahm yena naaka:
Yo antharikshe rajaso vimaana: kasmai devaaya havishaam vidhema//
7 Aapo ha yanmahathirviswamaayam daksham dadhaanaa janayanthiragrim
Thatho devaanaam niravarthathaasureka:kasmai devaaya havishaa vidhema//
8 Yaschvidaapo mahinaa paryapasyadhyaksham dadhaanaa janayanthiragrim
Yo deveshadhi deva eka aaseetha kasmai devaaya havishaa vidhema//
1.Its form is not seen because it has no physical existence.No one can see it with external
eyes.It is known in the heart of the wise(Maneeshi) who are having one-pointed
concentration.They too become eternal .The same thing is repeated in Kata upanishad and
Swethaswethara Upanishad. By external eyes Brahman is not visualized.For it one needs an
internal enlightened mind called Jyothishmathy in yogic language.That is why the ancients
call Jyothisha as the Eye of the Veda.By Jyothishmathy oen can directly perceive or
experience Brahman through the manifested Brahmanda or cosmos.The ultimate
Brahmagnana is through Thrikalagnana(timeless knowledge) and for that yogin aquires
Jyothishmathy and knowledge of Jyothisha.
2 From Viswakarman this earth which is full of Rasa (rasamaya) originated through eight
states like water etc.That Thwashta ,called Viswkarman emerges everyday in different forms
.For , from that Purush in the beginning of time,this Viswa was revealed (with its structure
and calculable time). He is Hiranyagarbha.
3 That person who says I know that Purusha who is beyond Thamas(darkness) , Adityavarna
(colour of sun) and the end of Mahath becomes Amritha here itself.There is no other way for
our travel (Ayana).There is no path except to Narayana .
4 In the womb travels the prajapathy.He is Aja and is born in several forms.Those who know
its place of origin desires the state of Mareechi (sunraya). Prajapathischarathy garbha
antha:was the last word of 1st sloka 1st Anuvaka. By that starts this sloka here.The heavenly
worlds with lightrays and the Akasa are what is said in the commentary to Aithareya second
sloka.In that world of eternal light there is no night.Always enlightened shining enrgy
alone.Once that enlightened state is known ,no one wants to return to the dark worlds of
ignorance and sorrow.The one who gets Brahman experience does not want to come and
continue the cycles of births and deaths full of ignorance and sorrow.
5 Namaskaram to that Brahman who is Ruchi (beautiful)who was born before all divine
beings,and who leads all of them and who does austerities for them
6 On his sides called day and night are the two consorts Hri and Lakshmi.The chidroopa of
Nakshathra ,muth as Aswinis,give us all desires ,this worldly and all beyond .(The 6 slokas
given above is called UtahraNarayana anuvakam.In some texts ,instead of Hrim is seen
Shrim.These are quotes from Thaithereeya Aranyaka .Also known as Aditya Upasthana.The
next eight slokas are called Paramathmasuktha or Hiranyagarbhasuktha and are quotations
from Yajurvedasamhitha)
1 That Eka Lord for all beings born,that basis for entire earth ,was born in the beginning as
Hiranyagarbha .I offer Havis to that Deva.
2 He is the praana for everything on this earth and is the nimisha(timeunit) and is the Indra of
the Jagath ,Iswara of two-footed and four-footed ones.I offer Havis to Him.
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3 He is Athman to all and gives strength to all.The entire universe meditate on Him.All divine
beings serve him.Both mrityu(death)and Amrithathwa(eternal life)follow him like his shadow
and obey him.To that Deva I offer this Havis.
4. The earth,the shining sky,are enlightened and cry with their minds praying for protection.
(Earth to be protected.The sky to protect everything within it). Therefore the sun rises and
sets and revolutions happen.To that Deva I offer the Havis.
5 Of whose greatness the Himalaya and the great ocean with all essence sings,and whose
arms are these directions,to that Deva I offer this Havis. The words Himavantho
Mahithwayasya samudra rasayaa sahaa shows the extend of India from Himalaya to the
southern ocean and that entire subcontinent sings the glory of the God .
6 By whom this terrible upper worlds (Dyo)and the earth are fixed,by whom the Suvarloka
(heavens)has become sorrowless and fixed,who has created the dust(Rajas/also means ability
of creation and colours) in the Anthariksha (for creativity of Gandharvaas) to that Deva I
offer this Havis.
7 By whose greatness,this illusionary world which gives birth to fire,and has creativity is
made,from whose single breath all these divine beings were born,to that Deva I offer this
Havis
8 When his sideglance fell on the waters and earth which gives birth to fire,they became
powerful.To that Ekadeva I offer the Havis. These slokas are praise to Vishnu but it also
shows the knowledge of origin of universe and of the earth with fire in its womb and the
starry form of Vishnu in zodiac as Simsumara and how all the fixed stars,the other celestial
phenomena and the winds and seasons follow the law of the supreme power .The rajas of
creation is interesting since we know that it is dust that forms condensation of raindrops and
that produce creativity and food and all these scientific things are said in a poetic way as
praise giving.
Sl 12 Esha hi deva:pradishonu sarvaa:
Poorvo hi jaatah:sa u garbhe antha:/
Sa vijaayamaana: sa janishyamaana:
Pratyangmukhaamsthishtathi viswathomukha:
This deva has spread in all timespace.He who was born in the beginning of creation is inside
the womb as well.He takes birth in several forms.He will be born in many forms in future
too.He has faces everywhere and hence called Viswathomukha.At the same time he is
Pratyangmukha (Antharmukha or with face of each person and being ) too. Inside and
outside,everywhere that energy alone exists and that is revealed in the Jyothishmathi of a
Yogin.
Sl 13
Viswathaschakshurutha viswatho mukho viswatho hastha utha viswathaspaatha/
Sam baahubhyaam namathi sam pathathraidhyavaprithvi janayana deva eka://
That Ekadeva gave birth to this earth .He,as Viswathaschakshu (eyes of the entire world)
Viswathomukha,Viswathohastha(hands of the world) Viswathopada (feet everywhere)by his
hands,feet ,wings and organs leads everyone everywhere. This gives the Viswaroopa of
Vishnu as given in the Gita too.
Sl 14.Venasthatah pasyan viswaa bhuvanaani vidvaan yathra viswam
bhavathyekaneedam / Yasminnidamsam cha vi chaikaamsa otha:prothascha vibhu:prajaasu
In which cosmos all these universes are resting as if in a single nest,and who sees or witness
them all,that scholarly Vena is the Vibhu (Lord)who wears all these praja(his children/
subjects/ beings in himself as Othaprotha(crisscross as if in a cloth).
Sl 15 Pra thadvomche amritham nu vidwaan gandharvo naama nihitham guhaamsu Threeni
padaa nihithaa guhaamsu yasthadvedam savithu:pithaa sath
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That scholarly Gandharva,,knowing that I am Amritha, resides in the cave of hearts.Three

pada are in the cave.Knowing this the Svitha(sun)becomes the satya (truthful)Father(Pitha).
According to Yaska the word Vena has four meanings.Indra,Surya,Prajapathy and the
Gandharva called Vena. Bhattabhaskara thinks Vena is the Vibhu or Lord who willed the
creation of worlds, and Gandharva as the first divine being in whom communication
originated as the first sabda(sound)and language(Bhasha).Gam Dharayathi Ithi Gandharva.
Gandharva is the one who cognizes and has gamana or gamaka which is movement.
Gandharva is Naadathmaka.He is the first poet/singer.Vena is the Lord of first desire for
creation and hence is Kaamadeva.When these two combine in one person (Naada and
creativity)the cosmos,the literature and music and all arts are born.Even the creativity of
generations of children is due to that since Kamadeva is there.The Needa or nest is the home
which parent birds make for the process of combined living and for the coming of new
generations .That is the resting place for generations of living things.Hence Brahman is called
the Needa or nest of all the beings in the past,in the present and in future.There is place for all
in Brahman forever and in that the Brahman is having Akasalinga( similarity to Akasa).
The three pada are also explained as the three consciousness in Jagrad,swapna and sushupthi
and also as the para,pasyanthi and madhyama sounds which also reside in heartspace. If we
take Chidakasa as the cave ,then Aksharapurusha , Purushothama,and Prajapathy all reside in
Chidakasa.This world with name and form reside in the heart of the creator/poet,and in the
Chidakasa .The oneness of the Rishikavi and Brahman is thus brought out in an Advaitha.
Sl 16 . Sa no bandhurjanithaa sa vidaathaa dhaamaani veda bhuvanaani viswaa Yathra
devaa amrithamaanasaanaasthritheeye dhaamaanyabhyairayantha
By whom the devas ate Amritha and reached their own position in the third world
(Suvarloka), that Deva knows all worlds and their positions.He is our Relative, friend,father
and Lord. This is about the story of Vishnu helping Deva to get nectar from Asura .
Sl 17
Pari dyaavaaprithivi yanthi sadhya: parilokaan paridisa:pari suva:
Sruthasya thanthum vithatahm vichrutya thadapasyatha thadabhavatha
prajaasu.//
They (the three pada or feet) spread (Pariyanthi) in dyava and Prithwi,in all worlds,directions
and in Suvarloka.The threads (Thanthu)Of Ritha (order)is spread in the Praja(children/
subjects) and decided (decision to spread and to continue) by Him and he knows them all.He
became all that (law as well as Praja). Parameswara implements that which he decides within
a moment.It is he who spreads as the threads crisscrossed within all beings as his Praja.He is
in the vast cosmic Chidakasa as well as in the subtle individual Hridakasa of all beings at the
same time. (Simultaneously).Consciousness and word (Vak)as fire(agni)is having the nature
of quick spreading.The one who witness that quick awakening and spread of consciousness
becomes one with it.Here the three pada or feet of consciousness is spoken of as the three
time, (past,present future)and the representations of it as Morning,midday and evening
,equated to the three feet of the dwarf Vishnu (Vamana) as Sun .The sun is thus the
representative of the cosmic Vishnu as far as earth and its beings are concerned and hence he
is the SuryaNarayana worshipped by Indians and many other ancient cultures of the world.
Sl 18 Pareetya lokaan pareetya bhoothaani pareetya sarvaa:pradisho disaaswa
Prajaapathi :prathamajaa rithasyaathmanaathmaanamabhisambabhoova://
That firstborn Prajapathy of the Ritha,spreads all worlds,elements,directions and everything
by His own Athman.He becomes all Athman (Jeevathma).That is how the Eka became the
Aneka .Abhisambhaboova means the coupling or union of Jeevathma and Paramathma
according to Bhattabhaskara.This union is the Raasleela of Vishnu in his Krishna Avathar.
This is spoken of by Krishan in Gita as the creation of worlds by Prajapathy with Sahayajna.
Without this coupling of male and female principle the prajasrishty does not happen.
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Therefore this union is a Yajna for continuation of life and races on earth for survival of the
races.(Also see commentary on Bhagavad Gita “Souvarnam” by the author)
Sl 19 Sadasaspathimadbhootham priyamindrasya kaamyam Sanim medhaamayaasisham//
The one who gives the wonderful Medha( Intellect) which is desired and loved by Indra is the
Lord of both Sad and Asad.Let meattain Him.(Let me be with Medha ,attain both sad,asad
and beyond them)
Sl 20.Udheepyasva jaathavedopadhnanniryatheem mama
Pasoomscha mahyamaavaha jeevanam cha disho disha//
Jatahvedas,Agne,Burn to destroy everything except the Ritham within me.For me and for my
cattle ,give food ,water and directions and space for safe living.
Everything except the order of Universe (called Ritham)is impurity and the rishi wants the
order to be continued.He therefore prays that the Alakshmi or Niryathi (this include
unhealthy, illness,poverty,laziness,adharma,and ugliness) be removed or burned by the pure
Agni within him.It is the prayer to the Medhavi Athman within .This prayer was first echoed
among the wandering tribes of cowherds who lived on cattle and its products and had an
agroeconomy and who used fire for the first time in human history.They equated that
firstborn Agni as Surya for the earth’s energy and Vishnu for the cosmic energy . The history
of human consciousness and its evolution from the most primitive human races we can see in
the vedic verses
Sl 21 . Maa no himseejjaathacedo gaamaswam purusham jagath
Abhibradagna aagahi sriyaa maa paripaathaya//
Hey,Jathaveda,Do not destroy our cattle, horses,Purusha,and worlds.Agne,come without
wearing your weapons (without weapons of destruction and without the thought of
destruction in mind).Protect me with your Sri (Prosperity)
Sl 22
Purushasya viswa sahasraakshasya mahaadevasyam Dheemahi
Thanno Rudra:prachodayaath//
We know the Purusha with a thousand eyes and do Upasna on Him.Let Rudra initiate us
From here onwards the twelve Gayathri are given for Japa and Dhyana.These are for
invoking the sun in the 12 Rasi of zodiac as cosmic fires of directions.In Yajurveda
Maithrayani Samhitah there are 11 RudraGayathri or Dhaynagayathri.(2.9.1)In the last
Agnichayana ,it is not the fire of the Homakunda or Chidagni,but the fire of the funeral pyre
(called Chithagni) is meditated upon.Before this the Satharudreeya Homa is done. Rudra is
the one who makes us cry.Both sorrow and crying gives wisdom to human beings and hence
Rudra is a Guru or giver of wisdom ,and hence it is said that Rudra be our initiater (who does
Upanayana ).After saying Mahadevasya Dheemahi Thanno Rudra Prachodayath ,the series of
Gayathri comes.
Sl 23
Thath purushaya vidyahe
Mahadevaya dheemahi
Thanno Rudra :prachodayath
Let me know and do upasana on the Mahadeva .Let Rudra be my initiator .This is
Rudragayathri.
Sl 24
Thath Purushaya vidhyahe
Vakrathundaya Dheemahi
Thanno Danthi:prachodayath
The Purusha with Vakrathunda (curved nose –Ganapathy)be meditated upon and known.Let
Rudra initiate and influence us.This is called VignesaGayathri.
Sl 25
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Thath purushaya Vidhyahe

Chakrathundaya dheemahi
Thanno Nandi :prachodayath
Here the Nandi or Rishabha the vehicle of Shiva wearing a Chakra (wheel )is being meditated
upon for initiation.
Sl 26
Thath Purushaya vidhyahe
Mahasenaya dheemahi
Thanna Shanmukha :prachodayath
This is for Upasana of Shanmukha the commander in chief.
Sl 27
Thath Purushaya vidhyahe
Suvarnapakshaaya dheemahi
Thanno Garuda:prachodayath
This is for meditation on Garuda who is called the one with Golden wings. Suvarnapaksha is
golden wings.But Paksha also means the fortnight and also taking one side .That is
Suvarnapaksha means taking the side of Suvarna (The golden lady )of the Srisuktha and also
the white paksha or fortnight with fullmoon (16 kala including Amrithakala as well as the
new moon with Amrithakala alone)
Sl 28
Vedathmanaayam vidhyahe
Hiranyagarbhaya dheemahi
Thanno Brahma prachodayath
This is for meditation on the Hiranyagarbha who is having veda as his Athman . That is the
son of Mahavishnu ,Brahmadeva.
Sl 29
Narayanaayam vidhyahe
Vasudevaya dheemahi
Thanno Vishnu:Prachodayath
This is for Upasana of Vasudeva Narayana and is called Vishnugayathri.
Sl 30
Vajranakhaayam vidhyahe
Theekshnadamshtraya dheemahi
Thanno Narasimha:prachodayath
This is Narasimhagayathri
Sl 31
Bhaskaraya vidhyahe
Mahadyuthikaraya dheemahi
Thanno Aditya:prachodayath
This is for meditation on Aditya.
Sl 32
Vaiswanaraya vidhyahe
Laaleelaaya dheemahi
Thanno Agni:prachodayath
This is for meditation of Vaiswanara Agni which licks and swallows everything (as depicted
in Viswaroopadarsana in Gita).
Sl 33
Katyayanaya vidhyahe
Kanyakumari dheemahi
Thanno Durgi:prachodayath
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( Kum kutsitham anishtam maarayathi ithi Kumaaari).

This is for meditation of the virgin(Kanya) kumari (not yet reached adulthood) as Katyayani
and Durgi (within a fortress and invincible). After this there are a few manthras for praise of
this Devi .
Sl 34
Sahasraparamaa Devi sathamoolaa sathaankuraa
Sarvam harathu me paapam Durvaa du:swapnanaasini//
She is beyond thousands,with a hundred roots,and with hundred sprouts,and who destroys all
bad dreams .She is the Durvaa( a type of Kusa or Darbha grass /when the Va is displaced by
Ga we get Durgaa ) who takes away all my sins.
Sl 35
Kaandaath kaandaath prarohanthi parusha:parusha:pari
Evaa no doorve prathanu sahasrenaa sathena cha//
From each nodes(joints) new new sprouts come out and flow .By that flow ,Hey Durga,you
grow.Like that our races also be multiplied grown as hundreds and thousands.This world of
existence as illusion (Maya )of Paramathman is called Durga.She makes the Eka grow every
moment multiplied by hundreds and thousands into a endless progeny.Thus the races also
multiply(to produce population explosion/continuance and survival of races). The
householder Rishi wants all the races (human,animal,bird and plants )to continue in an
ecofriendly way and does not want to destroy any of the races.Just like the Darbha grass
spreads its roots and thus the joints and the sprouts from them in all directions let my race
spread all over the world and populate it and continue my race is his prayer to mother Durga
.This prayer echoes how the Indian race had relationship from prehistoric times to people all
over the world.
Sl 36
Yaa sathena prathanoshi sahasrena virohasi
Thasyaasthe deveeshtake vidhema havishaam vayam//
Devi Ishtake,You multiply by hundreds.Grow by thousands.We offer Havis to such a
Goddess like you.Therefore our race also will multiply and grow is the wish of the Rishi .
Samsara is something which people love (Ishta).Therefore the races will multiply and grow is
a prediction which is according to natural law.
Sl 37
Aswakraanthe Rathakraanthe Vishnukraanthe vasundharaa
Sirasaa dhaarayishyaami rakshaswa maam pade pade //
Mother ,Vasundhara (Earth which bear jewels),You journey with horses, chariots and by
Vishnu (spreading everywhere ).I bear you on my head.Protect me whenever I put a feet on
you. The words Aswakrantha,Rathakrantha and Vishnukrantha are names of three herbs used
by the Ayurveda for cure and prevention of several disorders.The herbal and jewel
knowledge of the Rishi surface here.The earth is full of jewels(prosperous)and herbs that
keep us healthy.Thus she is mother and protector of all .This is a Nyasa done before taking a
bath,and sometimes before getting up from bed and walking on the earth.The earth(sand)is
touched and then the head is touched and the prayer is uttered for propitiating earthmother.
Since both Sri and Bhoomi (prosperity and earth )are consorts of Vishnu agroeconomy and
economy by trade and artisanship using various stones had been part of Indian life from time
immemorial and the artisans (silpi) were sons of Vishnu in a previous incarnation( As Ojas in
Rishi Suthapas and his consort Prisni .In Chalukya inscriptions this name Ojas is seen given
to silpi/architects as a epithet). Travel by artisans,by tradesmen and by the herbal medicines
(spice trade)and knowledgable physicians of the land of India to far off lands is recorded
from Babylonian,Sumerian and Akkadian times . Therefore this prayer has to be viewed with
a historical perspective .
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Sl 38 ,39 and 40
38 Bhoomirdhenurdharani lokadhaarini
Udhruthaamsi varaahena Krishnena sathabaahunaa //
39 Mrithike hanam paapam yanmanaa dushkritham kritham
Mrithike Brahmadathaasi Kaasyapenaabhimanthrithaa//
Mrithike dehi me pushtim thwayi sarva prathishtitham //
40. Mrithike prathishtithe sarvam thanme nirnuda mrithike
Thwayaam hathena paapena gachaami paramaam gathm//
This earth as the Dhenu (cow) is dharani( which bears all) and is also Lokadhaarini(who
carrys entire samsara world )and the one who was carried by the hundred armed (sathabahu)
Krishna as Varaha . Hey ,Mrithike,destroy all the sins and bad acts done by me.Hey Mrithike,
who was given by the Brahman ,invoked by the Kasyapamanthra ,Give us prosperity/ growth
.(Pushti) . Everything is fixed in you .Hey ,Mrithike ,which is fixed.Let all sins be made
purified in me.By the destruction of the sins by you,I get my Paragathi (going to other
worlds).It is interesting that this prayer calls earth as Mrithika five times.This Manthra is
called Mrithikamanthra and is first invoked by Kasyapa ,the father of living beings on earth,
according to Purana.Mrithika is that which has an end or Mrithyu .That which is made of the
five elements .And that was having the symbol of Swasthika.When a letter is written either
roen puts a swasthika symbol or write swasthi sri .In all Brahmadeya and deals of ancient
Indians we find this practice.In the sangam literature Ilamkovadikal says Madhavi drew a
Mrithikachihna(symbol of Mrithika-Swasthika) before she wrote a letter to Kovilan.Thus
swasthika denotes the cosmos made of Panchabhootha and its representative the earth.When
we find this symbol in Indus valley and Harappan seals ,we should understand that we have
to correlate such archeological findings with the scriptural details of Indians . Whatever
incorrect usages happen in one’s language is said to have been purified by putting such a
mark.And this is the sign of the first movement of Naada and Prakaasa(sound and light
vibrations ) in timespace and represent Brahman.Uttering the symbol of the
panchabhoothathmaka Prapancha ,the Vasthu made of such swasthika (like towns. villages,
houses,temples etc) ,and marking it before speech or any communication one destroys all
misunderstandings,all incorrect and untruthful dishonest things and makes it purified.In all
Brahmadeya deals we find this used from all over India .Swasthi and Swasthika is the most
auspicious and most pure state which leads both to sreyas and preyas.
Sl 41 and 42
41 Yatha Indra bhayaamahe thatho no abhayam krridhi
Maghavachagni thava thanna oothaye vidwisho vimrudho jahi//
42 Swasthidaa visaspathirvrithrahaa vimrudho vasi
Vrishendra :pura ethu na :swasthidaa abhayamkara://
Indra,when we become afraid,make us Abhaya
(fearless).Hey,Maghavan,Let your fire protect us from the battles of our enemies. The Lord
of the worlds who give us Swasthi,the killer of Vrithra,make us Abhaya .The seer,the
Abhayankara (one who gives refuge /also fearlessness), Indra,come to our Pura(city).Give us
Swasthi. Pura is city and Purusha is one who sits in Pura.The body,the city /village as well as
entire prapancha is Kshethra or abode of Purusha.Thus this invokes the jeevathman within,the
King or chieftain who protects the city,and also the Paramathman who protects the cosmos.
The agni is the energy within individual,within the royal protector,and within entire cosmos
as Purushothama who is one with every Jeevathman.Thus Indra ,the ruler of one’s Indriya
(senses)as energy within is the ruler of all living things and of cosmos.Vedic Indra is thus
equivalent to Vedic Agni and Vishnu .They are not different .
Sl 43
Swasthi na Indro Vridhasravaa:swasthi na:pooshaa Viswavedaa:
 132 
 

Swasthi nastharkshyo arishtanemi: swasthi no Brihaspathirdhathaadhu//

Indra,Thou are Vridhasravas (who is praised from a very distant past and hence called Vridha
very old),give us swasthi.Pooshan,who is Viswavedas(knower of Viswa),give us Swasthi.
Tharkshya ,who is Arishtanemi, give us swasthi. .Brihaspathe,Give us swasthi.
This manthra is seen in Rgveda.This is said to give protection from all dangers of water
,including whales and other oceanic creatures.Therefore this is usually uttered by people who
go for long voyages in sea. Suparna or Garuda is the one who makes the Kaalachakra (time
wheel) function in order.His Ratha or chariot is the same as his axle of the chariot wheel .And
that axle itself destroys all dangers (arishta)and hence called Arishtanemi .Thus the travelers
on sea and land both pray to Garuda ,the vehicle of Vishnu for removal of all sorts of troubles
for their journey .Viswadeva is the lords of the directions. Since it is impossible to reach the
desired goal without knowing directions ,the travelers invoke the directions.The directions
are known by the north star ,by the starry heavens and for a sea traveler that is the only way
to know directions at night .Hence the development of astronomical maps and the form of
Vishnu as Simsumara ,and the earth map corresponding to the stellar maps evolved in India
.This was because of the sea travel and its requirements .Not as a superstition but as a
scientific discipline to carry out necessary day to day functions efficiently and effectively for
human welfare and welfare of society .
Sl 44
Aapaanthamanyusthrupalaprabharmaa dhuni:shimeevaacharumaamrijeeshi
Somo viswaanyathasaavanaani Naarvaagindram prathimaanaani debhu://
Somaa, The one who show Manyu( anger) and shower stones ,and move all (Dhuni),The one
who has several functions (Sameevaan), the one who wears weapons (Sarumaan)the one who
drinks Somam(Rijeesham),the one who grows forests of Athasa in the world,whatever
Prathimaana ( measures or weights equal to weight.)is put Indra cannot be brought down
(The Thula or balance in which Indra sits is not equal to anything,any weight,any praise).
Whatever similie does not equal Indra .Sayanabhashya says Rijeesha is
Gathasaarasomadravya. That is the Soma which is devoid of all its essence (after
extraction).Athasa is the dry bushes and herbs and different types of such herbal
medicines.(Sayana).The Indra who drank all waters on earth and made it dry,(both ocean and
rivers) rains it again and thus make the plants grow again in seasons.By three Pala (three
stones) when we crush Soma to extract its essence, Soma does not get angry (even with that
injury to Him).At that time the Soma is made to move a lot and churned,and sounds produced
and it is subjected to several Kriya or functions.Like compressing,filtering etc .Then all its
ingredients (Anga)are merged and mixed (Saru).This Saru or Charu is offered . Soma also
means chandra or moon .The Lord of all Oushadi/ Vanaspathy and of water for their
growth.Chandra is jalamaya and rasamaya and is the essence of Soma .This isinteresting
because only in 2010 the modern scientists have said that moon contains icecrystals and sign
of water and that is the source of water for earth.
Sl 45 Brahmajagnaanam prathamam purasthaadwiseematha:suruchovena aava: Sa
Budhnyaam upamaa asya vishtaa:sathaswa yoni masathaswaviva://
In the past,the first wisdom born from Brahma ,as the beautiful Vena ,spread to all limits.He
spread as Yoni(origin or womb) of all Budhni,and of all that are his Upama(likeness/
reflections/Prathiroopa) again as Sath and asath wombs. In 14th sloka we found a reference to
Vena the Gandharva.The same enlightened Prajapathy , simultaneously as Budha and Budhni
(male and female principle) became the light of consciousness and then differentiated into
male and female bodies .H ehimself is the womb of all,both good and bad.Both truth and
untruth.Here Prajapathy is given a feminine gender .Vena is a male gender and to it the neuter
gender Gnana and Prathama as well as female or feminine gender name Budhni is given.In
Rajasthan the names Budhni and Budhnia are very common for individual names even now.(
 133 
 

See the film Rudali for example).In the Samhitha the name Budhnya is used as a neuter
pleural.Budhna means Akasa .Adding the upasarga Vi to Avaa ,we get Budhnyaa.Vi means
to light up,to shine.Vena is a word derived from that .The light spreads in both heaven and
earth .The light of wisdom spreads in hearts ,in world and in cosmos. Budhini is a name given
to a group of Scythians who drink Soma (Refer Pragathi .June 1989 Vol 42 .Page 50)The
term Venus of Greek mythology has come from the term Vena .
Sl 46
Syeno prithivi bhavaa nivesani
Yachaam na :sarma saprathaa://
Earthmother ,who is praised(Sapratha) for bearing men and all ksharavasthu( temporary and
destroyable things ) within her,become our destroyer of sorrows.Be our Sharma and give
sharmam.(Be our bliss and by that bliss protect us).For destroyer of sorrow the term Syenna
is used.So is the Dhathu which means end.From that was created the Syenna Prithwi.From
this word the Sonna (Suvarna) is derived as in Sona Bengal in Tagore’s poetry.Sayana says
this term means that which increase the bliss(Anandavardhana).Nyakshara is taken as
Anyakshara or the place without thorns(of sorrow) by Sayana.
Sl 47
Gandhadwaaraam duraadarshaam nityapushtaam karoshineem
Iswareem sarvabhoothaanaaam thaamihopahwaye Sriyam//
We invoke Sri to this place,who is Gandhadwara (with fragrant openings) invincible
(Duraadarsha) ,Nityapushta (always wellnourished),and who is full of cowdung and well
ploughed,and the Iswary of all Bhootha(elements).This is part of Srisuktha of Rgveda. In
some texts before the next manthra ,we find the LakshmiGayathri as ,
Om Bhurllakshmi:Bhuvarlakshmi:Suva: Kaalakarni
Thanno Lakshmi :prachodayath
Padmaprabhe Padmasundari dharmaratahye Swaha
Sl 48
Sreerme bhajathu ,Alakshmee me nasyathu
Vishnumukhaa vai Devaaschandhobhirimaamllokaananapajayyamabhyajayam
Mahaan Indro Vajrabaahu:shodaseem sarma yachathu//
Let Sri worship me.Let my Alakshmi be destroyed.
Those unconquerable worlds which are having Vishnu as face,Deva and Chandas as body be
conquered by me .Let Indra who is Vajrabahu (wearing Vajra,and also the one with hands as
strong as Vajra/Diamond) and Mahan give me the sixteen Sharma. Let me have the strength
to do the most difficult and hard to achieve the greatest bliss is the essence of this prayer.To
conquer all the Vedic knowledge,and the Chandas and Vishnupada is difficult.But if the
Medha and the pure mind and intellect are bestowed ,this difficult thing can be achieved.The
moon with the 16 kala,the shodasakshari of Srividya ,and its Yanthra ,the 16 sciences are the
sixteen Ananda or bliss called Sharma here.In Shodasakaal all the 64 Kalavidya are included.
If Sri worships the Upasaka ,the medha and all the requirements to attain Vishnupada is also
obtained .The sarvavidya and sarvakalavaallabha nature is pointed out here.In Vallabha vansa
of South India (which had Valabhi as their university )the two names Varma and Sharma are
given to its outstanding outgoing students . (Mooshakavansakavya has mentioned this).Here
we find Sharma mentioned Shodasisharma is the 16 swara,akshara,sasthra and kala which
makes one a Sarvagna.
Sl 49
Swasthi no maghavaa karothu
Hanthu paapmaanam yosmaan dweshtim//
Let Maghavan give us swasthi.Let him destroy the sins that harm us .
Sl 50
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Somaanam swaranam krunuhi Brahmanaspathe Kaksheevantham ya Ousijam

Sareeram yajnasamalam kuseedam thasminthseedathu yosmaan dweshti//
Brahmanaspathe,Like Kaksheevan,the son of Usik,make me Somavan and Swaravan.Make
my body yajnasadhya.Let the enemies be put in Kuseeda (hell)for a long time. Somanam is
given the meaning one who takes somam out of the plant and Swaranam is given as one who
is praised and famed ,and Yagna is sacrifice in several commentaries.The last line is
commented upon as sent my enemies to hell,as a curse on others.This explanation is not
correct. First thing ,this comes after the last line of the previous sloka which asks to destroy
all sins that harm the mind of the Rishi.Those which are destroyed should not come back and
should be there in its abode (Kuseeda )is the better meaning,than.That is,keep me always
pureminded by destroying all sins ,doen so far,and preventing them to reenter me again.
Somarasa is Brahmarasa.From a person who enjoyed the Brahmarasa ,a beautiful swara
(sound)and language (Bhasha)flow out effortlessly .Thus it is a prayer to make me the origin
of beautiful language ,literature and Music of best quality from a scholarly Sri Vidya
Upasaka.The words are from a person who got the shodasi Sharma should not be forgotten.
Cognition becomes complete only when the previous sloka meanings are grasped in wholistic
manner.Make my body a Yajnasadhana( to do sacrifices like Jyothishtoma etc) healthy and
with a soft smooth peaceful mind and sound ,make it a pure and beautiful instrument through
which the divine power flows forever without a break is the meaning.
Sl 51 Charanam pavithram vithatham puraanam yena poothastharathi dushkrithaani
Thena pavithrena sudhena poothaa athim paapmaanamaraathim tharema//
By the most ancient and wide Charana,made pure,and crossing all sinful deeds with that
pure,let us win over and cross the enemy sin (papa)which is made purified (By Thou). Here
the meaning is very clear. The charana is also Vishnu’s feet as well the Charana in a song
praising Him.Charana also means a clean and pure Charya or Jeevithacharya (lifestyle).The
charana is said to be very ancient .And practice of it also is very ancient .When that path is
touched,even the enemy called sin become purified and nullified.And that is the only way to
cross and win over it. When we pour water over the guest’s feet,the feet of Brahman,and of
Guru and Iswara ,and when we enter water upto kneedeep to take a bath this Manthra of
Thaithereeya is uttered.The purity of Vishnupaada is famous.Charanadevatha is Vishnu.Both
Vaishnava,Jaina and Budhist people worship the Paada or charana of their masters/Gurus
etc.
Sl 52
Sajoshaam Indra sagano Marudbhi:somam pibha vrithrahaschoora vidwaan
Jahi sathroomrapa mridhonudaswadhaabhayam krunuhi viswatho na://
Indra,the valiant,scholarly killer of Vrithra,with your Gana the Maruths (winds)take and
enjoy Soma,and happily destroy all enemies.Then make us fearless in the world
Sl 53
Sumithraa na aapa oshadhaya:santhu
Durmithraasthasmai bhooyaasuryosmaan dweshti yam cha vayam dwishma://
Give us good friends,water and Herbal medicines.Let them be harmful to those who are
enemies of us. Vatahpitha and kapha are enemies of health and herbal medicines are enemies
of these when they are in imbalance .
Sl 54
Aapo hi shtaa mayobhuvasthaa na oorje dadhaanatha/ Mahe ranaaya chakshase/
Yova:shivathamo rasasthasya bhaajayatheha na:/usatheeriva
maatara: /Thasmaa aram jagaama vo yasya kshayaaya jinuatha/ Aapo janayathaa cha
na://
Water, which residing in the Bhuvarloka and give me energy,The oen who gives eye in the
great battle,give us ,like loving mothers,your most auspicious (shivathama) essence, to us.Let
 135 
 

us proceed to your positions,which has happiness in being destroyed.Let us have Apas. In this
battle of wits of samsara the inner eye is given and the maintaianance of health is assured by
the loving mother’s milk and food she provides.Liek that the energy in the atmosphere by
continuing the wind-water-agni cycle gives us consistent and continuous energy .To that
mother this prayer is addressed.What is the happiness in being destroyed? A mother is happy
when her resources are destroyed by feeding the child.The same happiness of mother in
sacrificing everything for her child is shown by the mother earth and its atmosphere in giving
rains and tehn getting dried up for continuing the cycle.
Sl 55
Hiranyasringam varunam prapadhye theertham me dehi yaachitah:
Yanmayaa bhukthamasaadhoonaam paapebhyascha prathigraha://
I prostrate at Varuna the Hiranyasringa(one with Golden horns).Give sacred waters to me
who beg for it.Whatever I had eaten from sinners,and taken as gifts from tehm,be purified by
that sacred waters
Sl 56
Yanme manasaa vaachaa karmanaa vaa dushkritham kritham
Thanna Indro varuno Brihaspathi:Savithaa cha punanthu puna:puna:
Let all my sins which were done with mind,word and deed be purified by Indra,Varuna and
Brihaspathy and Savita (surya) again and again.
Sl 57
Namograyepsumathe nama Indraaya namo Varunaaya namo Vaarunyai
Namodbhya://
Namovaka to Agni hidden in waters,for Indra ,Varuna ,Vaaruni,and waters.Energy is hidden
in water is said here .
58 Yadapaam krooram yadamedhyam yadasaantham thadapagachathaath //
Whatever is impure,dangerous,harmful and cruel and agitated in these waters be destroyed .A
purification rite for waters-both drinking water as well as oceans to be traversed through a
ship.
Sl 59 & 60
Athyaasanaadathipaanaadyacha ugraath prathigrahaath
Thanme varuno raajaa paaninaam hyavamarsathu//
Sohamapaapo virajo nirmuktho mukthakilbisha:
Naakasya prishtamaaruhya gachedBrahmasalokathaam//
Let whatever was overeaten,overdrunk,and from receipt of cruel people be purified by the
touch of King Varuna.Let me be sinless by that .Being purified and free from al bondages let
me ascend to the back of the heaven (Naakasya Prishta) and reach the Brahmaloka. All the
poisons,impurities,dangers in the waters and food is called Paapa here .Therefore sin is not
restricted to human deeds alone .Freed from all impurities inner and outer,being sorrowless
by a healhy body ,mind and intellect let me follow the oldest path of Dharma and reach bliss
of liberation enjoying all the four Purushartha is the wholistic meaning of entire text .
Sl 61
Yaswaapsu varuna:sa punaathwaghamarshana://
Let the Aghamarshana Varuna,sitting in the waters ,purify. Aghamarshana is the one who
destroy all sins or all impurities.Water by its purifying effect is aghamarshana .By a bath or
wash oen gets rid of all impurities .Just after this come the praise of the rivers.
Sl 62
Imam me Gange Yamune Saraswathi Suthudristhomaam sachathaa parushniyaa
Asikniyaa Marudhrudhe Vithasthayaarjikeeye srunuhuaa Sushomayaa//
Hey,Gange,Yamune,Suthudri,Prushni,Asikni,Marudvridhe,Vithasthe,Arjikeeye,Sushome
come and hear my Sthothra (song of praise ).
 136 
 

Sl 63,64 &65
63 tham cha satyam chaabheedwaathapasodhyajaayatha
Thatho raathrirajaayatha thatha:samudro arnava://
64. Samudraadarnavaadadhi samvatsaro ajaayatha
Ahoraathraani vidadhadwiswasyamishatho vasi//
65 Suryaachandramasou dhaathaa yathaapoorvam akalpayath
Divam cha prithiveem chaantharikshamatho suva:
From the lighted up(enlightened) Thapas (austerity) were born Ritham and Satya.(order and
truth).From that night and from night Arnava and Samudra . From Arnavasamudra was born
the samvatsara.From Samvatsara the day and night were born.And all the living things and
worlds were created by that attractive creator.The earth and heaven,the sun and moon,the
atmosphere,and heavens were thus created as before (The word Yathaa Poorvam = As it had
been before is important).
Thapas
Ritham/Satyam
Rathri
Samudra,Arnava
Brahman
Bodha enlightenment
Ambhas (Nakshatra/Suvarloka)
Mareechi (Anthariksha)
Apas (waters/Bhooloka)
Samvatsaram Prapancha
Ahorathra (day and night)
Dyavaprithwi(with three divisions ,living
things,stars ,planets)
 137 
 

Human beings as observers of all these.

Also see the sloka 1 and 2 of Aithareya Upanishad.

Human beings calculate from observation and counting of years(samvatsara) from counting
of days and nights which are due to movement of earth.Thay calculate from the Saayana
(movement)upwards to planets and stars above the earth and the spacetime in which they
exist and tehn to the causative urja or energy responsible for all this .This is a Arohana from
earth and its phenomena being observed,sitting on earth.But when we come to origin of
universe,the order or Ritham/rhythm is in Avarohana krama.The first creator had samvatsara
first and ahorathra next after creation of earth.Human creation is last in the list of the first
creator.Then in the enlightened consciousness of the human beings the order has to be
reflected as if in a mirror in reverse order.Thus Ahorathra is a relative feeling of humans due
to nature of the planet/abode on which they are seated.The paramarthasatha is energy with no
movement or change and that is Nirayana but to reach it human thought has to flow in reverse
order and do an Arohana .
Sl 66
Yathprithivyaam raja:swamaantharikshe virodhasi
Imam sthadaapo varuna:punaathvaghamarshana://
Punanthu vasava:punaathu Varuna:Punaathwaghamarshana:
Esha bhoothasya madhye bhuvanasya jopthaa//
Esha punyakrithaam lokaanesha mrityorhiranmayam
Dhyaavaaprithivyorhiranmayam samsritham suva:
Sa na : Suva: samsisaadhi //
Let the Apas of the Varuna,who is Aghamarshana, purify the dust(Rajas)in earth,atmosphere
and above that.Let Vasu,Varuna and Rishi Aghamarshana purify.This one(Varuna)is the
 138 
 

protector earth in the middle of elements.He gives the golden worlds of Mrityu(death)to the
people who does good deeds.The suvarloka (heavens)are dependent on the Golden
Dyavaprithvi worlds.Make such Suvarloka purified. It is not only between the five elements
but also between past and future ,this present earth is protected. Bhootha is element as well as
past.The Bhuvarloka between earth and Suvarloka is the abode of anthariksha and Apas.It is
called the golden world of ancestors who have gone to world of death.Both in bhooloka and
Bhuvarloka souls have birth and death and hence both are golden worlds of Mrityu.
Depending on them is situated the Suvarloka and they in turn depend upon the golden worlds
of Mrityu.It is a mutual dependence. When earth and atmosphere are made purified by
waters (rainclouds from oceans/Varuna purifies them) naturally the Suvarloka is also
purified.
Sl 67
Aardram jwalathijyothirahamasmi/Jyothijwalathi
Brahmaahamasmi/Yohamasmi Brahmaahamasmi/Ahamasmi
Brahmaahamasmi/Ahamevaaham maam juhomi swaahaa//
The Ardra burns as a flame.(Ardra is wet and soft .It is burning as a flame or Jyothi seems
contradictory but is not as explained below).The Jyothi burns.I am Brahman.I am I.I am
Brahman.I alone give offerings within me .Swaha. There is a ritual of taking a little water as
Ardra and drinking it before eating solid food.All the five elements are essentially Agni or
energy.Therefoe they burns.The compassionate and soft heart is the seat of Athman which is
most energetic and enlightened as a Jyothi,the Jyothishmathi.In such a mind only the
Athmabodha is evoked and such a mind alone gets enlightenment.Ardra is a star cluster
which burns red and is said to be the birthstar of Maheswara. To become such Ardra and to
evoke Maheswara within the women of India do austerities on Ardra nakshathra (when Moon
reaches that asterism in Dhanu/ December ).The samyoga/union with Brahman for a
Jeevathman is that ultimate .The concept that a compassionate soft mind doing no harm to
another rbeing , by word ordeeds or thought is the Ardra mind and only that becomes a Jyothi
to lead others is important for Indian philosophy .The experience of a Rishi who became one
with Brahman is given in the sloka.
Sl 68
Akaaryakaaryavakeernee stheno broonahaa Gurusthalpaga:
Varunopaamaghamarshanasthasmaad paapaath pramuchyathe
Even if a person is jumbling up what is needed and not needed,a thief.killer of embryos,and
one who slept on the bed of his Guru,the Apas of Varuna,Aghamarshana makes him purified
from all such sins.Avakeeerni is one who deviated from vow of Brahmacharya.That was
considered a sin.In this earth,the sorrows are due to the reactions that happen to our actions.
This Karmasidhanta of cause and effect tells us that Rajoguna makes Karma/actions.Rajas is
also dust or impurities with which dirt accumulates.The accumulated dust and
Rajoguna (karma)makes man cry and the removal of dust and Rajas by Aghamarshana Apas
/water makes purification and freedom from sorrows.
Sl 69
Rajobhoomisthwa maam rodayaswa pravadanthi dheero://
The Dheera (bold)say, You make me cry,who is the abode of Rajas.
Sl 70
Aakraanthsamudra:prathame vidharmmanjanayanpraja bhuvanasya
raajaa
Vrishaa pavithre adhi saano avye brihathsomo vaavudhe suvaan indu:
The oceans always do aggression.In the beginning that King of all worlds created all
dharma,praja and everything.That Vrisha (bestower /young bull) ascending the Pavithra
(pure)protects.The Brihath (great/Big) Soma ,Indu increase again and again . The
 139 
 

chandravansa or the vansa of Apas and oushadi and annam (food)including all living beings
is increasing day by day again and again by the cyclical action of solar heat (Thapas) and
clouds and rains every year .
Anuvaka 2
Starts with the only manthra which is attributed to the sage Kasyapa the first Rishi and it is on
Agni as Jatahavedas and uses the term sindhu (ocean) and according to Saradathilaka
thanthra this is the Agneyasthramanthra and is known as Durgaasooktham.
Sl 1
1. Jaathavedase sunavaama somamaraatheeyatho nidahaathi veda:
Sa na:parshadathim durgaani viswaa naaveva sindhum
duritaatyagni://
The one born of the Veda, we are invoking you.Let the knowledge of this somam kill all
enemies.Liek a ship in the sindhu(ocean) let all the forts (Durga)be crossed and reach beyond
all sorrows and protect . Durga is the goddess who protects and conquers all fortresses and
kills all enemies so that man finds success in all endeavours.A person who cross the ocean
use a ship to cross it with all its risks . Samsara is like that and Veda and the Agni born of
Veda is compared to that ship.This is significant.Because if Kasyapa was living originally at
Kasyapa sea (Caspian sea) this is not possible.Or the other possibility is that the area was
under oceans when Veda was composed .Then the time of veda cannot be fixed as BC 1500
as the historians do today .The word Sindhu (In Persian language pronounced as Indu /see the
previous sloka in which Indu is used to denote moon) for ocean and knowledge of ship that
cross it,makes it more likely to be from the coastal regions of India and tehn that is proof for
Vedas being composed in the Indian subcontinent itself. When Kasyapa Prajapathy’s
succcessors traveled wide they might have named a lake in the north in their ancestor’s name
and that is the more likely explanation for the Caspian sea being called in Kasyapa’s name.
Sl 2
2 Thaamagnivarnaam thapasaa jwalanthim vairochanim karmaphaleshu
jushtaama/
Durgaam deveem saranamaham prapadhye sutharasi tharase nama:
I take refuge in Durgadevi,who is like a red flame with the heat of her Thapas, and is
Vairochani (daughter of Virochana) and whose abode is in the Karmaphala(effect of
karma).Namaskaram to her who is expert in taking oen across easily .Durga is here called
Sutharasi or one who takes over to the other shore easily .She is Agnivarna or having colour
of fire.
Sl 3
3 Agne thwam paarayaa navyo asmaan swasthibhirathi durgaani viswaa
Pooscha prithwi bahulaa na urvee bhavaa thanayaaya samyo:
Hey,Agne,we take you with us to new shores with Swasthi ,crossing these difficult
(Durgama) risky worlds .Let our cities,our fields,and the earth become many and
prosperous.Let our children and grandchildren have auspicious lives.This shows the ancestors
had gone out of the land crossing seas and mountains and risky terrains and taken their
divinity Agni with them to all those terrains for the prosperity of the races.The fire /energy
and divine power that cross the oceans to reach distant places is for Shamyu (prosperity)of
the children and grandchildren. Remember that Shamyu is a Rishi in the Kasyapa lineage
/Gothra in Vedic rishi list as well.This fact must be remembered when we think of naming
the Kasyapa (Caspian )sea as the ancestral Gothra name by a branch who left their original
home and established away from home.
Sl 4
4 Viswaani no durgahaa jaathaveda : sindhum na naavaa
durithaathiparshi
 140 
 

Agne athrivanmanasaa grinaanosmaakam bodhyavithaa thanoonaam//

Hey,Jatahvedas,The one who destroys all the Durga(fortress)of the world, Do take us across
all our troubles,like a ship crosses an ocean.Agne,Cognizing by mind as Athri did,bless our
bodies with enlightened consciousness.(Bodhi avitha = protect with Bodhi) Let us also
cognize the enlightened Agni by mind like Athri . By that Bodhi the body,mind,intellect and
soul are protected.This Bodhi itself allows us to cross the ocean of samsara .That Agni with
colour of sun ,and pure is the enlightened consciousness of the Rishi itself.In this also the two
words Sindhu and Naava for ocean and ship is used .
Sl 5
5 Poothanaajitham sahamaanamugramagnim havema
paramaatsadhasthaath
Sa na:parshadathi durgaani viswaa kshaamadevo athi durithaathyagni:
I invoke the great fire which conquers the bodies of others with power (Sahamaana),from its
ultimate (Parama) Low position( Adhasthath).Let that Agnideva cross me all the Duritha
(difficulties and sorrows)and Durga (forts)of this world which has the nature of fleeting
/temporary existence. The word Paramdhasthath is comented upon as the Ultimate Sadas (in
the Yajna) or the assembly in the court where scholars assemble . But a more proper
interpretation according to me is the invocation of Sakthy at the lowest center of the Chakra
(Mooladhara)where she is sleeping as Kundalini .Thisi sespecially so since the Durga as
energy is being invoked.The one who awakend that energy within gets power to awaken it in
other’s body as well .That is why the word Prithanaajitha is used.Prithana is also the Valabhi
or fortress with a curved wall /the geodesic in the case of universe .The coiled Kundalini is
having a geodesic or curved figure .Hence called the Prithana.The Agneyasthra is within the
leader or hero awakened before starting a new journey or new life of risks and turmoils .Both
in battles of a kshathriya,Vidy aof a Brahmana and in long voyages of a Vaisya this power is
invoked and awakened for getting success . The same agni is evoked by all for different
purposes .The word sahamaana here shows the cooperative endeavour (Saha )using the
Mahaprana Ha for added strength.The Maana is the measuring device or balance and the
invocation here is by a traveler who goes for overseas trade and commerce with the help of
the ship and the weighing balance (both being used by Indus valley/Harappan people ).
Sl 6
6 Prathnorshi kameedyo adhwareshu sanaascha hothaa navyascha sathsi
Swaam chaagne thanuvam piprayaswaasmabhyamcha
soubhagamaayajaswa//
In the sacrifices you are nourished and born.You increase bliss.You take abode in both the
old and the new Hotha .Agne,your body enjoys in growing bliss in our bodies.Bring us
prosperity.Sayana has commented upon this as the Karmika Yajna .The hidden meaning is
also there.The Jeevathman grows Agni within in their Jeevithayajna (life as sacrifice).That is
called Bodhi in each Jeeva.It is hidden in the coverings of Annamaya,Praanamaya,
Manomaya, Vijnanamaya Kosa as Anandamayakosa and it is in this internal bliss of
Anandamayakosa the agni is protected and grown .The outer covering ,the body enjoys only
because that internal agni is there.This was there in all our ancestors and would be there in all
our successors.The Anandamaya body of Agni within,gives bliss to all beings forever .It is in
that bliss the fire finds bliss.That agni which fills Jeevathman with eternal bliss to cross over
the samsara is being invoked by the rishi .
Sl 7
7 Gobhirjushtamayujo nishiktham thavendra vishnoranusamcharema
Naakasya prishtamabhi samvasaano vaishnaveem loka
ihamaadayanthaam//
 141 
 

Indra,you are Ayuja .(Not joined ).By your bliss the cows are bathed and they follow Vishnu
in that bliss.Your abode in the back of heaven (Nakaprishta) which is Vaishnava,gives us
bliss even in this world.When two things join it is a compound .There are two in it and it is
dual.The united one can undergo division and separate.The dualities are divisible and have an
end.When Indra is called Ayuja ,it means both Indra and Vishnu are same and not different.
That is why his abode is Vaishnava and the cows bathed in Indra’s bliss follow Vishnu . The
blissful shower of the Paramathman is followed by all living beings through the rays (the
shower of rays ) or the paths to Him.Both in this world and in that world the bliss of
Paramathman only exists.
Anuvaka 3 Bhoorannamagraye prithivyai swaahaa,bhuvonnam vaayaventharikshaaya
swaaha,suvarannamaadithyaaya dive swaaha,bhoorbhuvasuvarannam chandramase
digbhya: swaahaa,namo devebhya:swadhaa pithrubhyo bhoorbhuva:suvarannam OM//
For the earth to give me food,I give food to Agni and earth.For the Bhuvarloka to give me
food,I offer to Anthariksha and winds.For the suvarloka to give me food I offer to sun and the
day.For bhu,bhuvar and swarloak to give me food ,I offer to moon,directions which are 8 in
number.Namaskaram to the divine ones.Swadha to the ancestors.Let the three world give
food ,uttering Pranava . This is clearly for the perpetuation of heat,cloud,rain cycle in which
the solar system,the sky ,,atmosphere and earth participate and the Rishi knows the ecocycle .
Anuvaka 4 .Bhooragnaye prithivyai swaaha,bhuvo vaayaventharikshaaya
swaahaa,suvaraadityaaya dive swaahaa,bhoorbhuvasuvaschandamase
digbhya:swaahaa,namo devebhya:swadhaa pithrubhyo bhoorbhuvasuvaragna OM//
I offer to the Agni and Earth spoken of by the Vyahrithi Bhoo.I offer to the Vayu and
anthariksha spoken of by the vyahrithi Bhuvar.I offer to the Aditya and Ahas spoken of by
the vyahrithi Suvar.I offer to the Chandrama and eight directions spoken of by the
Vyahrithisamashti BhurBhuvaswa:Namaskaram to divine ones.Swadha to ancestors.To the
agni which is Bhurbhuvaswa I offer with Pranava.Third Anuvaka is for getting food for
himself/herself by the human being.It is containing a selfish element.The 4th is a unselfish
offering for the sake of good of world as Nishkamakarma. Third Anuvaka is for food
sufficiency of a society/nation alone.the 4th one is for food sufficiency of entire living beings
of the world .
Anuvaka 5
Bhooragnaye cha prithivyai cha mahathe cha swaahaa,bhuvo vaayave
chaantharikshaaya cha mahathe cha swaahaa,suvaraadityaaya cha dive cha mahathe
cha swaahaa,bhoorbhuvatsuvaschandramase cha nakshathebhyscha digbhyascha mahathe
cha swaahaa,namo devebhya:swadha pithrubhyo bhoorbhuva:suvamahar OM.
By doing selfoffering in the first three Vyahrithi ,the sadhaka is offering in the 4th vyahrithy
as wel which is called Maharloka.This manthra is that .Mahath is a sabda which means
Saraswatha or SabdaBrahman according to Saradathilakathanthra.
Nityanandavapur nirantharagalath
Panchasadarnoukramaath
Vyaptham ye characharathmakam idam
Sabdartharoopam jagath
sabdaBrahma yadoochire sukrithinaschaithanyamanthargatahm
thadvovyad anisam sasankasadanam
vachamadeesam Maha:
one who offers Athman in a great thing becomes great himself.The one who offers in Mahath
becomes Mahan/Mahathy.
Anuvaka 6 Paahi no agra enase swaahaa,paahi no viswavedase swaahaa, yajnam paahi
vibhaavaso swaahaa,sarvam paahi sathakratho swaaha://
 142 
 

Agne,remove all our sins and protect.Vibhavaso,protect our yajna.Sathakratho,protect

everything.The Icha (will) gnaana(wisdom) and kriya(actions)all should be protected
spotlessly clean and unselfish .that is the prayer of the Rishi .
Anuvaka 7 Paahino agna ekayaa,paahyutha dwitheeyayaa,paahyoorjam
thritheeyayaa,paahi gheerbhischathasrubhirvaso swaahaa//
Agne,by the Eka Ritha and ,the dwitheeya Yajus,and Thritheey aSaama ,protect us.Protect us
with all the four types of cows.The four veda are spoken of as four cows and four rays .By
them fire is nourished.And by sadhaka who awakened agni in him the Vedas are in turn
protected.The four rays and cows and veda are mentioned by number ,but by name Atharva is
not mentioned here .
Anuvaak 8Yaschandassamrishabho viswaroopaschandobhyaschandaam
syaavivesa/Sathaamsikya:provaachopanishadindro jyeshta indriyaaya Rishibhyo
namodevebhya: swadhaa pithrubhyo bhoorbhuvassuvaschanda OM.//
The Viswaroopa ,who is the Rishabha of all Chandas, enters Chandas from Chandas.To attain
the Sad (truth) indra ,the eldest of all Indriya ,teaches Upanishada to the Rishis.Namaskaram
to that Deva.For ancestors with Pranava, offering of swadha made.In the chandas of Bhu,
Bhuvar and Suvar offerings made with Pranava. Viswarupa called the Rishabha as
Guru,enters as Suthrathman in each Vyahrithi,each Chandas,and gives his first disciple ,Indra
the secret knowledge and blesses him.Since this secret knowledge is tehn given through
generations , the first Guru ,the Vyahrithy and Chandas are propitiated by every learner.The
word Upanishada is secret knowledge or Wisdom.Here it is also used as Indra .That is
because the one who has done offering of self in Mahath becomes Mahath himself.By
offering himself to Upanishada Indra becomes one with it.Gnana and gnani become one with
the Guru.
Anuvaka 9 Namo Brahmane dharanam me asthwaniraakaranam dhaarayithaa
bhooyaasam karnayo:srutham maa chyodam mamaamushya OM//
Namaskaram to Brahman.Let me have Dharana (power of cognition)Let me be one who does
Dharana without discarding knowledge.Whatever I heard with my ears ,be retained within
me. Dharana is cognition with memory power .Th student has to be one with cognition and
memory to use what he/she learned when the need comes.The heard thing and seen thing
should be reflected over and logically and objectively analysed before coming to a
conclusion. Since memory is an indivisible part of cognition the Rishi prays for both.
Brahman is Parabrahman here,as well as Guru and oneself (Jeevathamn) who have become
one in the process of learning and teaching .
Anuvaka 10 Ritham thapa:satyam thapa:srutha thapa: saantham thapo
damasthapa:samasthapo daanam thapo yajnam thapo
bhoorbhuva:suvaBrahmaithadupaaswaithathapa://
There are eight types of Thapas (austerities).Ritham (order)satya(Truth)Srutha( heard )
Santha(peace/calm)dama(control of senses) sama (quenching of all desires ) daanam(giving
alms ) yajna(sacrifice) are the eight Thapas .Thapas is the meditation of Brahmanwhich is
manifested as the Bhu(earth) Bhuvar (Anthariksha) and Suvar (upper worlds of
heavens/stars) lokas.
Anuvaka 11 Yathaam vrikshasya sampushpithasya dooraadgandho vaathyevam
punyasya karmano dooraadgandho vaathi yathaasidhaaraam
karthuvahithaamavakraame yadyuve yuve havaa vihuayishaami katham
pathishyaameetyevamamruthaadaathmaanam jugupseth//
Just like the fragrance of a flowered tree is taken to far off places by the wind, the fragrance
of good deeds also spreads far and wide.Just like a person walking over a edge of sword,kept
over a great ditch walks cautiously fearing that I will fall into the ditch(suffering the pain of
the sword edge),the Athman (Jeevathma) which is desirous of Amrithathwa is always
 143 
 

cautious of sins of Samsara. The same words were repeated in a different way by Budha in
the Dhammapada. ”The fragrance of flowers does not spread against the direction of
winds.The fragrance of Chandana (sandal)and jasmine are alike in that.But the fragrance of a
good man spreads even against the direction of winds.The Dharmishta (righteous)spreads
everywhere by his fragrance.”
Anuvaka 12
Dwadasonuvaaka:
1. Anoraneeyaan mahatho maheeyaanathmaa guhaayaam nihithosya
jantho: Thamakrathum pasyathi veethasoko dhaathu: prasaadaanmahimaanmeesam//
2 Sapthapraanaa prabhavanthi thasmaath sapthaarsisha: samidha : sapthajihuaa: Saptha
ime lokaa yeshu charanthi praanaa guhaasayaannihithaa; saptha saptha:
3 Atha:samudraa jirayascha sarvasmaathsyandathe sindhava: sarvaroopaa: Athaswa
viswaaoshadayo rasaascha yenaisha bhoothasthishtatyantharaathmaa//
4 Brahmaa devaanaam padavi:kaveenaamrishivipraanaam mahisho
Mrigaanaam Syeno gridhraanaam swadhithirvanaanaam
soma:pavithramatyethirebham//
5 Ajaamekaam lohithasuklakrishnaam bahveem prajaa janayanthim
Saroopaam Ajohyeko jushamaanonusethe jahaatyenaam bhukthabhogaamajonya://
6 Hamsa:suchishadwasurantharikshasadyothaam
Vedishadatithirduronasad Nrishadwarasadrthasadyomasadabjaa gojaa rithajaa adrijaa
ritham briham//
(A ). Yasmaajjaathaa na paraa naiva kimchanaasa ya aavisesha
bhuvanaani viswaa Prajaapathi:prajayaa samvidaanasthreeni jyothimshi sachathe sa
shodasi //
(B) Vidharthaaramahavaamahe vaso:kuvidhwanaathi na:savithaaram
nrichakshasamam//
7 Ghritham mimikshire ghrithamasya yonighrithe sritho ghrithamuvasya
Dhaama Anushwadhamaavahamaadayaswa swaahaakritham vrishabha vakshi
havyam//
8.Samudraadhoormirmadhumaan udaaradupaamsunaa
Samamruthathwamaaanat Ghrithasya naamaguhyam yadasthi jihuaa devaanaamamruthasya
naabhi:
9.Vayam naama prbravaamaa ghruthenaasmin yajne dhaarayaamaa
namobhi: Upa Brahmaa srunavaschasyamaan chathu:srungovameedgoura
ethath//
10. Chathwari sringhaa thrayo asya paadaa dwe seersha saptha
hasthaaso asya Thridhaa badho vrishabho roravithi maho devo martyaam aavivesa//
11 Thridhaa hitham panibhirgrihyamaanam gavi vevaaso
Ghrithamanuavindan Indra ekam surya ekam jajaana venaadekam swadhayaa
nishtathakshu://
12. Yo devaanaam prathamam purasthaad Viswaadhiko rudro maharshi: Hiranyagarbham
pasyatha jaayamaanam Sa no deva: shubhayaasmrityaa samyunakthu//
13 Yasmaathparam naaparamasthi kinchith
Yasmaannaarneeyo na jyaayosthi kaschith
Vriksha iva sthabdho divi thishtathyeka-
Sthenedam poornam purushena sarvam//
14 Na karmanaa na prajayaa dhanena tyaagenaike
amrithathwamaanasu: Parena naakam nihitham guhaayaam bibraajathe yadhyathayo
visanthi//
 144 
 

15Vedanthavijnaanavinischithaarthaa:samnyaasayogaadhyathaya:sudhasathwaa: The
Brahmaloke thu paraanthakaale paraamrithaa(th):parimuchyanthi sarva//
16Dahram vipaapaam paravesmabhootha yath pundareekam puramadhyasamstham
Thathraapi dahre jajanam visokam thasmin yadanthasthadupaasithavyam//
17. Yo vedaadou swara:proktho vedaanthe cha prathishtitha: Thasya prakrithileenasya
ya:para:sa maheswara://
Sl 1 Athman which is subtler than the Atom,and greater than the greatest , resides in the cave
of all beings.That Akrathu(actionless)and Greatness (Mahimaana) which is Iswara is seen
(directly perceived)by the person who has become Veethasoka(sorrowless)by Dhathuprasada(
bliss of balanced elements).These words are repeated in both Kata Upanishad and
Swethaswetara Upanishad .The importance of having Dhathuprasada by following an
Ayurvedic lifestyle is thus a method for attaining Athman or experience of Brahman.
Sl2
The seven Praana flow from Him.The seven Archis(flames of fire)the seven Samith (Kusa
grass )the seven Jihua(tongue)the seven worlds in which the seven praana(winds)travels all
tehse are groups of seven flow from Him who resides in the cave
.
Sl 3
From Him the oceans,the mountains,the rivers ,all forms,all worlds,and herbs flowed .He is
the inner Athman of everything because of this.Everything is He himself.There is nothing
except Him.This is the Eka Iswara which exists in Sarvam .Thus this is the Sarveswara which
is perceived in every grass, worm, element and beings with and without life and worshipped
by all.This is the Advaitha which appeared like a pantheism or animism to the western
travelers of medieval period .
Sl 4
For that Eka Deva, is assigned the titles.Among the Deva as Brahma,among the Kavi (poets)
as the word with meaning,among the Vipra as Rishi,among the animals as Mahisha (buffalo)
,among eagles as Syena (SyenaSuparna is Garuda called Lankavi or Ilankavi by his light
brown colour and is the bird of Vishnu and of South Indians as the children of the ocean)
among the forests Swadha .Like that.The Pavithra(pure)Soma is beyond Rebha . Rebha is a
Rishi .But it is also sound .It is also the poojya or Sad as Zero .The Brahman is beyond
cognition of Rishi Rebha ,and of sound and word and also the symbols like zero by which it
is designated by the scholars.That which is beyond all is spoken of and thought about and
tried to be known by names and forms and terms by the limited human mind knowing very
well that it is beyond all these.
Swadha is usually offered to Pithru or ancestors.But here it is said among the Vana or forests
He is swadha.The ancestors of human race were Aranyaka or people who lived in forests.
Therefore the wisdom of the ancestors or Medha of those ancestors is given the term Swadha
and offered to them by each new generation.Sayana has said Vana as forest which is the usual
meaning in Indian languages.The meaning of a destroying instrument is given by some.Then
the axe of a woodcutter is that which destroyed the forests for making villages and cities and
the new generations who dwell in the village and city offer the swadha for that action which
deprived the ancestors (including the trees and animals)of their due place . Another term here
is interesting.The Mahisha.The meaning is buffalo.Buffalo is considered as the vehicle of
Yamadharma ,the God of death.The Mahishasura in the story of Devi and the Mahishi of the
Ayyappa stories show Mahisha as a Asura nature .But in Indus valley and Harappan times the
headwear of figures including a Yogin show this Mahisha horn .The God of death is Dharma
and Yama which is the hallmark of a Yogin
 145 
 

according to Indian concepts.Just like the vehicle Garuda of Vishnu ,equal importance is
given here to Mahisha the vehicle of Yamadharma and both Yama and Vishnu are guardian
Lords of South .Mahishmathi is the original home of Mooshakavansa .
Sl 5 Ajaamekaam lohithasuklakrishnaam bahveem prajaa janayanthim 
saroopaam 
Ajohyeko jushamaanonusethe jahaatyenaam bhukthabhogaamajonya:// 

A single female Aja (birthless and Eka),with Lohithasuklakrishna colours( red, white and
black) give birth to several children resembling her.The Eka Aja (Male)with bliss is always
attached to That.Another Aja,after enjoying it ,moves away from it. The rootcause called
Moolaprakrithi has Lohitha (Thejas/Fire) Sukla(Apas/white)and Krishna(Anna –food/ black)
colours.From that similar children are formed.Some of them after enjoying this multiplicities
and dualities of Maaya for a long time sacrifice it for Sanyasa life .Others continue the cycle
of Samsara with pleasure in it.In both ways the Athman are always birthless (Aja)born from
Aja only.Birthless thing has to have children which are birthless too ,since they are Saroopa
(same form)as their mother. The colour of human race whether it be black (tropical region)
white ( polar regions)or red(temperate region) and the mixed varities of tehse (yellow or
brown etc) are all the children of Athman only which is Aja .Thus entire race is the children
of the birthless first mother and father .
Sl 6 Hamsa:suchishadwasurantharikshasadyothaam vedishadatithirduronasad
Nrishadwarasadrthasadyomasadabjaa gojaa rithajaa adrijaa ritham briham 

(A ). Yasmaajjaathaa na paraa naiva kimchanaasa ya aavisesha bhuvanaani viswaa 
Prajaapathi:prajayaa samvidaanasthreeni jyothimshi sachathe sa shodasi // 

(B) Vidharthaaramahavaamahe vaso:kuvidhwanaathi na:savithaaram nrichakshasamam// 

The Brihath (great) Hamsa(Swan) as Rithm(order)Vasu (jewel)Hotha (one who offers)and

Athithi(the guest ) is in 12 forms .Suchisath, Antharikshasath, Vedisath, Dronasath, Nrishath,
Varasath,Rithasath,Vyomasath, Abjam, Gojam, Rithajam,Adrijam. This is called the
Hamsamanthra.Hamsamanthra thinks as I am so is the Sun. (Yoham so sou .) The sun,the
Brahman,the Knower of Brahman as well as the Praanahamsa (Jeevathma as Praana )are
considered as Hamsa or swan.The same hamsa is seen in suchi (pure places)in anthariksha(in
upper atmospheric spaces),in the Vedi (sacrificial and the royal sabha /stage of performances)
in Drona (the pot in which food is cooked )in Kings,in great people,in the order of universe,in
the waters,in animals,in everything born out of the world order,in all that is born from the
hills .The jewels of manifold types,the food offered,the guest to whom it is offered,and the
person who offers it ,and all law and knowledge is nothing but that Hamsa /Brahman. Swa is
a word which is pronounced and written as Suva and it means the heavenly abode of golden
colour of the stars.The same word if we reverse becomes Vasu or jewel .Thus Swadha itself
is Vasudha .Swadha is offering to the ancestors. Vasudha is the earth which gives us all
jewels .The present generation has taken it from the ancestors and has to hand over it to next
generation without spoiling it and making it grow more and more selfsufficient.Therefore we
have to do it as a sacrifice for our ancestors who have given it to us ,and return it to the next
generation (who are the ancestors re-born) .Thus the Suva or Vasu is the Suthrathman that
joins the world of existence of all beings.For that suthrathman to take a form depends upon
mother earth,Vasudha.Hamsa and Paramahamsa are two terms used to denote a wise person
and a person who reached the Ultimate Brahman .They are the ones who teach us how to
 146 
 

unite the two seemingly opposite dualities of Samsara and Sanyasa .Thus they are equal to
Brahman .
Sl 7 Ghritham mimikshire ghrithamasya yonighrithe sritho ghrithamuvasya 
dhaama 
Anushwadhamaavahamaadayaswa swaahaakritham vrishabha vakshi 
havyam// 

Whatever is born from him is not different from Him.There is nothing in the universe that is
not entered by Him.Prajapathy Himself become the Praja.He burns as the three Jyothis.He
himself is the 16 kala (shodasakala). Brahman and Prapancha are not two ,but one.Praana,
sradha,five sense organs,five elements, mind,food,power or veerya,(energy)Thapas (heat and
austerity)manthra , yajna,celestial bodies,names and forms all are Him only .Because He
pervades all these .
Sl 8 Samudraadhoormirmadhumaan udaaradupaamsunaa 
samamruthathwamaaanat 

Ghrithasya naamaguhyam yadasthi jihuaa devaanaamamruthasya naabhi: 

We invoke the Vasu,Sun (Savitha)who watches even the lawgiving King ,by offering our
Havis.Let him give us lot of Vasu (Kuvith=several/many /lot of.Vanaaathi= let him give)
Here Vasu is not only jewels and wealth of physical types but also the successors who are
equal to the sun in valour and intellect and Thejas .The successors who can cognize,memorise
and continue the tradition and knowledge system is meant .
Sl 9
Vayam naama prbravaamaa ghruthenaasmin yajne dhaarayaamaa 
namobhi: 

Upa Brahmaa srunavaschasyamaan chathu:srungovameedgoura ethath// 

The Ghritha(Ghee)is offered in ghee itself.Ghee is the Yoni(womb).Ghee is the place of

dependence.Ghee is His only abode(Dhaama).In each yajna bring bliss. (Ananda). Hey,
Vrishabha,say that Havya done by Swaha.The Hotha,the Havya,and the Agni are ghee
(energy is represented by ghee).Therefore ghee resides and is offered by ghee only to ghee
.The origin of all beings is the ultimate energy Parabrahman and the enrgy of Jeevathman
also is the same energy .Thus Hotha is Parabrahman only.Brahman doing a action of offering
is thus offering in Himself .Every action is done as a offering to Brahman /Athman by a
being.Then that Karma brings Ananda .A positive Bhavana always brings blissful and
contented state which is essential for mental as well as physical and intellectual health.
Swaahaakritha .This word can be understood with two meanings.1 With the form of Swam
Aha .Or as offering to Athman /self
2.That which is offered uttering the word Swaha. Both the person who does the sacrifice as
well as the Parabrahman as Vrishaba are asked to utter the word and to offer to self what is
self itself.
Sl 10
Chathwari sringhaa thrayo asya paadaa dwe seersha saptha hasthaaso 
asya 
 147 
 

Thridhaa badho vrishabho roravithi maho devo martyaam aavivesa// 

The madhumaan(honeyfilled)Urmi(wave)arise from the Samudra(ocean).By whispering the

name of the secret Ghee,Amrithathwa is attained.His tongue becomes the center (Nabhi)of
the Amritha of the divine beings. Brahman is here compared to a ocean of honey.Just after
the Vrishabha who rains honey is invoked for rains,the waves of the ocean are seen rising
which is a common observation for those who live near the sea .Each wave is a wave of
honey being a part of the ocean of Honey .That is so for each Athman too,which is a wave of
the ocean of Brahman .Endless honeyfilled waves of Athman come and go .For one who
continuously observe and do Manana (reflective thinking ) that secret center of Amrith
(eternity)as the Nabhi of Vishnu is attained.The center of creativity of tehse universes is
perceived.Then his tongue becomes the nabhi of creativity.From that come out waves of
words and musical rhythmic poetry .Thus the tongue of poet/musician who is a Gnani
becomes the origin of eternal Sound and word(Vak)energy and continue tradition of
consciousness and wisdom of human race.
Sl 11
Thridhaa hitham panibhirgrihyamaanam gavi vevaaso ghrithamanuavindan 

Indra ekam surya ekam jajaana venaadekam swadhayaa nishtathakshu:// 

Let the name be said thus.By ghee let the Dhaara be done in our Yajna.The Goura with four
Sringa as Srutha and Sasyamaana shine as Brahman. Dhara is a continuous flow of sacred
waters on a idol in a temple.In the case of human beings it is not only water that makes one
pure in body but words that make one pure at heart .Dharana is a Sanskrit word for cognition.
That is continuous cognition of truth is what keeps mind and thought pure and thus make
sweet words of wisdom flow out for ever purifying all minds around. The white or Goura is
also Gouri ,the Vak with four Sringa(horns)as Kamadhenu .The four horns are the Para,
Pasyanthi,Madhyama and Vaikhari for Vak.It is the four Veda for Brahman .That pure word
has to be thought of and reflected upon and cognized and kept in memory ,and pronounced
with correct pronounciation and expression and meaning and in this way the secret Brahman
should shine in all sadhak as Vak /Vidya or education.Thus pouring ghee in Agni is
equivalent to increasing energy of coming generations by properly educating them in use of
the word with meanings.
Sl 12
Yo devaanaam prathamam purasthaad 

       Viswaadhiko rudro maharshi: 

        Hiranyagarbham pasyatha jaayamaanam 

        Sa no deva:shubhayaasmrityaa samyunakthu// 

That great Rishabha (Maharishabha) with four horns,three feet,two heads,seven arms,and
three bondages is making sound.The Deva is entering the human beings. The four horns were
already said in last sloka.The three feet-swapna, sushupthy and jagrad the three states of
consciousness Two heads are Dwani and its meaning Seven arms are the seven swara Three
bondages are the tongue ,palate and Hridaya (Nabhi). In the case of a yajna the four Rithwiks
Adhyuryu, Brahman,Udgatah and Hotha utter the Om with the four horns and themselves
form the four horns.Garhapatya,Ahavaneeya and Anuaharya are the three feet .Praayaneeya
 148 
 

and Udayaneeya or Yajamana and his wife makes the two heads. The seven Chandas upto
Gayathri make the 7 arms.The three savana are the three bondages. Maha: is a word which
denotes Neuter gender and SabdaBrahman as Saraswathi .The Rishabha is here this
Vagdevatha who is continuously created in generations of human race by rains and the food
produced by rains .Only when the Vagdevatha entered the Human beings man became
Amritha and if it was not there we have no difference from other animals. The mark of
humanity is language,and all arts and sciences created with it .Hence by negating Indian
arts,sciences and the scriptures of this land we are negating our own existence,our own
culture and heritage.If that is reduced from us we have nothing left .
Sl 13
Yasmaathparam naaparamasthi kinchith 
Yasmaannaarneeyo na jyaayosthi kaschith 

Vriksha iva sthabdho divi thishtathyeka‐ 

Sthenedam poornam purushena sarvam// 

There are three types of likes for the Pani.1 Guhyamaanam 2 Ghritham 3.Gavi.One was
created by Indra,one by Surya and one by Vena.By Swadha these three were organized into
order.
Guhyamanam – Para
Ghritham-Pasyanthi
Gavi-Vaikhari
Here Pani is the term used .This is a significant feature we have to observe.The meanings
here as the Dasa or servant of Brahman,as the Acharya/Guru of the ancestors who codified
knowledge into orderly system and as the first makers of the word and also as the root Panivu
in Tamil as Vinaya (Namratha/servitude /humble behaviour) .The three types of words are
said to be the Hitha (Ishta or likes /loved by ) of the ancestaral Pani .Pani is a Gramya
pronounciation of Phani (That with a hood/wearing a hood/the Naga or serpent tribes)and this
term is corrupted as Phoenicians by the Greek /Latin languages . The Par which is most
secretive is unmanifested and experienced in deep sleep,Samadhi and in dreamlike trance
when no body consciousness exists .Therefore it is compared to Vena or Phena which is the
foam of the ocean of Brahman produced by the Vena . The Swapnaand the daydream
(Jagartsushupthy)experiences of consciousness are by the Thaijasa Pasyanthi and Madhyama
and are produced by the Lord of the Sense organs ,Indra.The gross word produced
consciously by man in jagrad state is the sthoola Vaikhari and is by the Sun .In some human
beings the Swadha will be more than others.In others it will be less .If Swadha is more they
perceive Para which is the essence and the most subtle energy possible to be visualized. If it
is less they see only a gross sound and never go deep into its meanings.
Sl 14
Na karmanaa na prajayaa dhanena tyaagenaike amrithathwamaanasu: 
Parena naakam nihitham guhaayaam bibraajathe yadhyathayo visanthi
That Viswadhika Rudra is the first Maharshi among the Deva.All who are born see that
Hiranyagarbha.Let that Deva bring us the auspicious memory(Smrithy). It is not enough if we
get Dharana(cognition) and word ,but we should have the memory too.The prayer is for
getting memory so that what is cognized is preserved for posterity .All the beings born see a
Hiranyagarbha who makes tehm cry and that Hiranyagarbha is therefore called Rudra.
Memory makes humans cry over the lost past,lost heavens and lost landscapes.And such
crying over a lost past or lost worlds and lost paradise makes man strive to get it back .The
process may sometimes lead to quarrels between two brothers/groups as well.It will lead to
 149 
 

more sorrow and more crying.But it is not this memory of the lost things and the quarrels
over it (which some people call history) that the Rishi is talking about.It is the auspicious
memory of the arts ,sciences and other wisdom that is learned the Rishi wants to retain for the
sake of welfare of entire world .The bad memories should not remain and we should forget
and forgive all old wounds and only then we get the concentration to remember all science
and arts and impart it to posterity without partiality .The Vaikhari is that which cause man cry
and Rudra is here the first man to generate the Vaikhri or word of sorrow and quarrels .The
Hitanyagarbha is the father of even that Rudra and is the generator of auspicious Para,
Pasyanthi and Madhyama which allow us to rise above the mundane existence of power
politics andgreeds for possessions etc.
Sl 15
There is no one beyond Him.There is nothing subtler than it.There is nothing elder to it.It is
Eka.It is seen in the dyo (upper worlds/sky)as a changeless tree , not moving .By that Purusha
the entire cosmos is pervaded and filled .
Thaithareeya Brahmana asks: (118.9) : Kim swidavanam ka usavriksha aaseethayetho
dyavaprithwi nishtathakshu: maneeshino manasa puchathedudadayadadhyathishtatha
bhuvanaaniradhayan .Brahmavanam Brahmasa vriksha aseetha yaktho dyavaprithwi
nishtathakshu:maneeshina manasa vibrameemiva:Brahmadhythishtitha bhuvanani dharayan:
“Was that a forest? From which tree was this heaven and earth originated? The wise men,
Find out the answer by asking questions by your own mind.The forest is Brahman.The tree
also is Brahman.The heaven and earth originated from that Brahman.Wise men,I did analysis
and cognized in my mind and declare my answer .The Brahman alone is the one which bear
the entire cosmos.” Vriksha has a nature of Avrithi or continuous cycle of repetition and also
a seed state and a tree state .This nature of tree and of the cosmos is compared.By analyzing
and cognizing such a tree of samsara and the prapancha by mind the wise people know its
true nature.The heartspace allows the wise to directly perceive the true nature of the tree as
changeless and revolutionless ,though to the outer eye it looks as if changing and revolving
and making cyclical repetition.In a silent and nonmoving mind (in Samadhi)the cosmos also
is perceived as changeless,movementless and eternal Brahman .
Sl 16
Not by deeds,not by these generations of children/races,not by wealth but by sacrificing all
these the wise got Amritha.The Yathi ,attain that which is in their heart’s cave and which
shines beyond even the heavens.Even without sacrificing the dharma,duties,racesa and
generations of children,and wealth for doing good deeds a person can directly perceive the
truth in heartspace and such a person is a Yathi .The royal personages of India did this and
accepted Vanaprasthaa and sanyasa after all their duties to the state and race and people were
carried out .This last Yajna of whole sacrifice was called Hiranyagarbha and afer that the
person who did that is called the Daasa (Dasyu) of God and also the King of Kings
(Rajadhiraja) .Vibraja is the world called Vairajam .Sayana says about it :
Paschime saamagaanaam Vairajam Pourusham suktham
Souparnam Rudrasamhitha
Saisavam panchanidhanam Gayathram Jyeshtasaama cha
Vamadevyam Brihath Saama Rouravam Sarathamtharam
Gavamritham vikarnam cha rakshognam cha yasasthathaa
Vividhani raajanthe vasthunyathrethi Virat ,Brahmandadeha:
For the worldly people who follow the left path of Vaamadevya, the entry is upto the world
of the Brahma,Vishnu,and Rudra (Thrimurthy) .Beyond that is the place of Purushothama
Brahman ,Mahavishnu.
Sl 17
 150 
 

By the direct perception of Vedanthic experience ,after getting the consciousness of true
meaning,the Yathi who takes up Sanyasa (in the end) in the last times (Paranthakala) or death
become merged in Brahmaloka as Amritha . The yathi who have not taken to sanyasa are
vanaprastha.They reach Virajaloka.They when they take to complete sanyasa and merge in
the Brahman in the end ,it is total layana in Brahman.And there is no coming back to cycles
of death and birth.
Sl 18
Dahlam vipaapam varaveshmabhootha yatha pundareekam
Puramadhyasamstham
Athaapi dahle gaganam visokam thasmin
Yadanthasmad upaasithavyam
Meditate on the inner space which is small(subtle)and sorrowless and the abode of the subtle
purest Parameswara .Whether one is a householder or a sanyasin, the Jyothishmathy shines
within the lotus of heartspace .And that Jyothishmathy is Visoka (devoid of sorrow).
Sl 19
Yo vedaadou swara:proktho
Vedaanthe cha prathishtitha:
Thasya prakrithileenasya
Ya:para:sa maheswara:
Which was spoken of at the beginning of the veda ,that swara is fixed in the vedantha
.Prakrithilaya do not reach beyond the Maheswara. The two words Vedadi and Vedantha (as
beginning and end of Veda) is used in the manthra. The words Visoka vaa Jyothishmathy and
the concept of Prakrithilaya are in the Pathanjali Yogasuthra.
Anuvakam 13
1.Sahasrasheersham devam viswaaksham viswasambuvam
Viswam naaraayanam devam aksharam paramam prabhu(pada)m//
2.Viswatha:paramam nitya viswam NaaraayanamHarim
Viswamevedam purushasthadviswamupajeevathi//
3.Pathim viswasyaathmeswaram saaswatham sivam achyutham
Naaraayanam mahaagneyam viswaathmaanam paraayanam //
4.Naaraayana:param Brahma thathwam Naaraayana:para:
Naaraayana:parojyothiraathmaa Naaraayana:para://
(Naaraayana:paro dhyaathaa dhyaanam Naaraayana:Para:)
5.Yacha kinchjjgathyasmin drishyathe srooyathepi vaa
Antharbahischa thathsarvam vyaapya Naaraayana:sthitha://
6.Ananthamavyayam kavim samudrontham viswasambuvam
Padmakosapratheekaasam hridayam chaapyadhomukham//
7Adho nishtyaa vithasthaanthe naabhyaamupari thishtathi
Hridayam thadwijaaneeyaadwiswasyaayathanam mahath//
8.Santhatham siraabhisthu lambathyaakosasannibham
Thasyanthe sushiram sookshmam thasminsarvam prathishtitham//
9Thasya madhye mahaanagnirviswaarchiviswathomukha;
Sograbhugvibhajanthishtanaahaaramajara:kavi://
(thirygoordhwamadha:saayee rasmayasthasya santhathaa:)
10Santhaapayathi swam dehamaapaadathalamasthakam
Thasya madhye vahnisikhaa aneeyordhwaa vyavasthithaa //
11. Neelathoyadamadhyasthaa vidhyullekheva bhaasvaraa
Neevaarasookavathwannwi peethaa bhaaswathyanoopamaa//
12 Thasyaa:shikhaayaa madhye paramaathmaa vyavasthitha:
Sa Brahmaa sa shiva sa Hari :sendra:sokshara:paramam swaraat//
 151 
 

Sl 1.2 and 3
This cosmos is Purusha only.(The one who dwells in Pura is the Kshethragna and is also
Purusha).He has a thousand heads.His eyes are the cosmos.He is the Shambhu who generates
bliss in universe.He is Narayana.He is Lord (Prabhu) akshara and Parama.He is the
absolute,the eternal,the cosmos of all cosmos, Narayana Hari and is the Mahagneya (The
greatest to be known).That Viswathman is the last and absolute goal of all journeys. (The
Paraayana).And in him the cosmos lives.Rgveda imagines this Deva as Agni .The
Agnirahasya of Sathapatha Brahmana and Agnichayana of Thaithareeya Brahmana meditates
on Agni within oneself as Purusha.Sathapatha say “ Agnireva Mahath Ekaksharam Brahma:
And that Agni is being meditated as Purusha and sthree.Saraswathy or Vak as Agni is
meditated both as man and woman.And also as the neuter Mahath.So is the meditation on
Vishnu and Shiva. Agnichayana is a action to invoke the male energy of Agni.In
Purushasuktha the same energy is meditated upon a sVishnu.The Purushothama of Gita is
also this Agni.Vajasaneyi Samhitha speaks of it as UtharaNarayana and in Rgveda
(Purushasuktha)as Purusha.
Sl 4 Naaraayana:param Brahma thathwam Naaraayana:para: 

Naaraayana:parojyothiraathmaa Naaraayana:para:// 

(Naaraayana:paro dhyaathaa dhyaanam Naaraayana:Para:) 

Narayana is the absolute truth beyond all. Narayana is the Paramjyothi (the light beyond).
Narayana is Paramathman.The Parama Dhyana and the Parama dhyani are Narayana Himself.
Sl5 Yacha kinchjjgathyasmin drishyathe srooyathepi vaa 

Antharbahischa thathsarvam vyaapya Naaraayana:sthitha:// 

Whatever is seenin the universe ,whatever is heard in the universe,is omniscient in outer and
inner worlds as Narayana .
Sl 6 Ananthamavyayam kavim samudrontham viswasambuvam
Padmakosapratheekaasam hridayam chaapyadhomukham// 

In the heart is seen the anantha,Avyaya and the most auspicious of all worlds as Kavi within
the ocean ,as the downward turned lotus (heart).The inner ocean of energy or light is first
visualized and at its end (Samudrantham) or middle of the milky ocean,which is endless,
eternal the God is visualized .Just like that in aesthetics we find the words:
Apare kavyasamsare Kavireka Prajapathy :
The downward direction of heart points to the inward directed introspective Manana of the
concentrated heart.The oen who meditates within ,finds the truth he/she searched for within
.The milky ocean of energy,the endless word and the thousandheaded serpent power and its
awakening along with the one who sleeps on it happen within our own heartspace.That
moment is the most blissful moment of discovery .By that bliss ,words flow from heart
through mouth and those words are blissgenerating words of peace and wisdom. The Vak or
aksharabrahman awakened in the Rishikavi is thus Brahman personified .The Padmasindhu
of heartspace brings out the Swar,Varna,Dwani as music and language to communicate the
emotion and meaning .The words and sentences and lyrics thus born ,makes the beginning
and end of Veda in the same moment. The end and beginning has no separate existence in
that moment of bliss. Timeless bliss is the energy ocean and its visualization and awakening.
 152 
 

Sl 7 Adho nishtyaa vithasthaanthe naabhyaamupari thishtathi
Hridayam thadwijaaneeyaadwiswasyaayathanam mahath// 

Nishti (Greevabandha) binds the neck with body.One finger below that and one finger above
nabhi (umbilicus) is the position of Heart .The entire cosmos is seated in that position.Know
this.There is a a padabheda for Hridayam Thadwijaaneeyaath as Jwalamaalaakulam bhaathi .
Sl 8 Santhatham siraabhisthu lambathyaakosasannibham  

Thasyanthe sushiram sookshmam thasminsarvam prathishtitham//
That which is encircled by several arteries/Naaadi and the shape of a lotusbud, and kept
upright has got a small opening in its middle.In that space everything is fixed .The heart and
brain are sometimes described as the same or having the same importance .
Sl 9;10 &11
9 Thasya madhye mahaanagnirviswaarchiviswathomukha; 

Sograbhugvibhajanthishtanaahaaramajara:kavi:// 

(thirygoordhwamadha:saayee rasmayasthasya santhathaa:) 

10 Santhaapayathi swam dehamaapaadathalamasthakam 

Thasya madhye vahnisikhaa aneeyordhwaa vyavasthithaa // 

11. Neelathoyadamadhyasthaa vidhyullekheva bhaasvaraa 

Neevaarasookavathwannwi peethaa bhaaswathyanoopamaa// 

In its middle is the flame of cosmos,the one with cosmos as face,the Mahan Agni which is
ageless (Ajara )and Agrabhuk (who eats everything and who receives offerings first)and who
divides that which is eaten into subtle particles.The Sarvagna (allknowing)Kavi (poet/rishi)
spreads the rays to up,down and all sides/directions .The body is kept hot from foot to head
.In the middle of that fire as lightening in the blue clouds, among the subtle ones in upward
direction (Urdwa)and and enlightened ,like a mature grain of wheat or rice,a yellowish
woman shines.The Flame of the fire is compared to an Anu (atom)and fixed there in this way
.The heat of body is the sign of life.For Earth sun and its heat is sign of life.The fire is
manifested as the electromagnetic force in the lightening on a blue cloud that bear water .The
same energy is existing in human nervous system as a Devi with golden colour and subtle as
a yellow flame of energy .This flame within Jyothi as we call it ,and visualize during
meditation,is the reason for our life,our wisdom,our endless bliss and energy and all our
works .
Anuvaka12
Thasyaa:shikhaayaa madhye paramaathmaa vyavasthitha: 

Sa Brahmaa sa shiva sa Hari :sendra:sokshara:paramam swaraat// 

Explaining how this great power within our inner space makes us a wise poet or a creative
person.That sakthy is Madhumaya (full of nectar)and Jyothisha( enlightened ).The
enlightened and blissful inner space makes us creative and similar explanation is seen in
Brahmasuthra as well.In Anandamayadhikarana it is said that by practice the Madhuvidya
becomes full of bliss.(Anandamaya abhyaasath).The visionary (darsaka)Kavi (poet)through
Chandas is offering his own Chethas (energy within).The bliss of that offering of Athman is
 153 
 

flowing out as Chandas and Kavya .Thus the offering and the creativity are not different .
(Jyothi :charana abhidhaanaath. Chandasabhidhaanaaath chethnathathaa
chethorpananigathaath thathahi darsanam) Madhu aadishu asambavath anaadikaranam
Jaimini Jyothishi Bhavath cha Bhaavam thu Badaraayana asthihi
For one who does not know Madhuvidya it is impossible to get Brahmagnaan according to
Jaimini .By Jyothishbhava also it is like that ,he says.But according to Badaraayna by
Jyothishabhaava (enlightened consciousness)also one can get Brahmagnana. Brahmagnana is
the Jyothrdarsana (seeing the light) according to Jyothiradhikarana(Jyothidarsanath).In
Viyadadhikarana from Akasa originate Jyothis. (Thejas).Theja atah thathaahi aaha. Just like
the fragrance of a flowering tree the punyakarma of kavi (the Kavya as Brahmagnana)
spreads according to Narayana Upanishad .According to brahmasuthra ,like a small fragment
of sandal ,the fragrance of the Brahman’s message spreads from the Kavi who reveals his
sound .And that. light which enlightened the heartspace of Kavi as subtle enrgy ,spreads with
his words of revelation everywhere.
Swasabda unmanaabhyaam cha avirodhaachandanavath.avasthithi vaiseshyath ithi chethna
adhyapagamath hridihi
Sl 12 Thasyaa sikhaaya madhye paramaathmaa vyavasthitha: Sa Brahmaa sa shiva(sa Hari)
sendra : sokshara: Parama swaraat
In the middle of that flame of fire , is the Paramathman .It is Vishnu, Brahma, and Shiva and
Indra.That Akshara is the absolute Swarat. Swarat is individual consciousness and Virat is
universal consciousness and both are equated as one. The Chidakasa is same as Hridakasa
and Ghatakasa .
Anuvaka 13
Adityo vaa eva ethanmandalam thapathi thathra thaa richasthaduchaamandalam sa richaam
lokotha ya esha ethasminmandale archirdeepyathe thaani saamaani sa saamnaam lokotha ya
esha ethasminmandale archishi purushasthaani yajoomshi sa yajushaa mandalam sa
yajushaam loka:saishaa thrayyevam vidyaa thapathi ya esho antharaaditye
hiranmaya:purusha://
That which has a field(Mandala) that is heated up(Thapathy),is called the Aditya( The first
one –Sun).There those Rks by Rks creates the fields. (Mandala). That worlds of Rks itself
becomes in this Mandala (In this field)burning as the flame. (Archis).They become the
Saaman (Rathanthara ,Brihathy etc) .Who in this Mandala(field)and in this Archis (flame)is
residing as Purusha ,That Yajus and his worlds become heated up as Thrayividya(The 3
wisdoms).Who knows this as the Golden Purusha (Hiranmaya purusha) also becomes that .
Beyond the white Yajus and the dark (Shyama) Saaman ,the Golden light of the Rk is directly
perceived by a Gnani (wise man) who does dhyana(Meditation) or introspective reflective
thought. We know how important is the integration of bioenergy within us and within
everything ,with the energy of the sun and beyond the solar system. The modern science had
been seeking to do this unification from the days of Einstein.The Rishi is speaking of the
energy and its manifestations and the oneness of all .The 16 Mandalas or fields and the 64
Kala/arts or Vidya of the ancient Rishi have this integration of consciousness of observer and
the energy he/she gets from the field equations or Mandalsamavakya of Astrophysics of
ancient India.And this is beyond all our sensory experiences in a transcendental plane that we
experience (swanubhoothi of Sanskrit literature).
Anuvaka 15
1.Adityo vai theja ojo balam yasaschakshu:srothramaathmaa mano
manyurmanurmrityu:satyo mithro vaayuraakaasa:praano lokapala:ka: kim kam
thathsatyamannamamritho jeevo viswa:kathama:swayambhu Brahmaithadamritha esha
purusha esha bhoothaanaamadhipathirbrahmana: saayujyam
 154 
 

salokathaamaapnothyethaasaameva devathaanaam saayujyam saarshtithaam

saamaanalokathaamaapnothi ya evam veditetyupanishath//
2 Ghruni :surya aadityomarchayanthi thapa: satyam madhu ksharanthi thadbrahma
thadaapa aapo jyothi rasomritham Brahma bhoorbhuva:suvarOM
Anuvaaka 15:-
1.Aadityo vai theja:ojo balam yasaschakshu:srothram
aathmaamanomanyurmanurmrityu: satyo mithro vaayuraakaasa:praano lokapaala:ka kim
kam thath sathyamannam amrithojeevo viswa:kathama: swayambhoobrahmaithadamritha
esha purusha esha bhoothaanaam
adhipathiBrahmana:saayujyam salokathaamaapnothyethaasaam eva devathaanaam
sayujyam saashtim thaam samaanalokathaamaapnotyesaameva devathaanaam sayujyam
saashtim thaam samaanalokathaamaapnothi ya evam vedethyupanishad.
How do I compare this with Modern science ,you may ask .First I quote two sentences from
Einstein himself and then I go on to his romantic words to Weyl and the geometry of distant
parallelism .Readers who can understand the modern Astronomical terms can also see the
parallelism between Einstein’s mind and the mind of an ancient Rishi.Sankara has said the
same thing that logical and intellectual capacity has to come from own experience and so has
Pathanjali said.
1. It is a wonderful feeling to recognize Unifying features of the complex phenomena which
present themselves as quite unconnected to the direct experience of the senses.
2. The skeptic will say “it may well be true that this system of equations (field equations)is
reasonable from a logical standpoint but this does not prove that it
corresponds to nature”.You are right,dear skeptic. Experience alone can decide the truth.
3. “Above stands the marble smile of implacable Nature which has endowed us more with
longing than with intellectual capacity.(Einsteins words to Weyl)The geometry of distant
parallelism(absolute parallelism /Teleparallelism) looks as follows:
Consider a contravariable Vierbien model ,a set of 4 orthonomial vectors. Imagine
theVierbien itself as a whole to stay parallel to itself upon arbitrary displacement .If this is
possible ,one define a straight line (not to be confined to geodesic)and of parallel
lines.Distant parallelism is possible only for a special kind of nonsymmetric connection in
which 64 Iѱ λμ are expressible in terms of 16 fields and in which the curvature tensor
vanishes.( 1 & 2 from page 350 and 3 from page 343 and 345 of Subtle is the Lord-The
science and Life of Albert Einstein .Abraham Pais Oxford Uty Press 1982 .The equations are
omitted since this is not an astronomy work ) The next Anuvaka says everything /all types of
energies are sun only and this is for the earth and its beings .
Sl 1 Chathurdasonuvaaka:1 Adityo vaa eva ethanmandalam thapathi thathra thaa 
richasthaduchaamandalam sa richaam lokotha ya esha ethasminmandale archirdeepyathe 
thaani saamaani sa saamnaam lokotha ya esha  ethasminmandale archishi purushasthaani 
yajoomshi sa yajushaa mandalam sa yajushaam loka:saishaa thrayyevam vidyaa thapathi 
ya esho antharaaditye hiranmaya:purusha:// 

Thejas,ojas,Bala,yasas,chakshu,srothra,Athman,Manas,Manyu,Manu,Mrityu,Satya,Mithra,Va
yu,Akasa,Prana,and the Lokapaala are all the Aditya only.He is the three “Kaa,Kim and
Kam”.The truth of it,the food,the nectar,the life,the universe(viswa)and the Kathama,and also
the Swayambhoo (which originated on its own without a cause) Brahman is Him alone.He is
the Lord of all elements.Only the one who knows this gets Brahmasayujya and attainment of
similar worlds.The secret wisdom of the Upanishad isfor attaining that state.This clearly
shows how the different types of energy (light ,creative energy,physical strength,fame ,the
ability of hearing and seeing as biological energy ,the mind and its powers of cognition and
 155 
 

memory ,the anger,death and truth and the King and friend ,the winds and akaasa (which the
western scientists translated as aether and made so much of confusion without understanding
its meaning )the life principle ,the directions,the protectors of the directions and the worlds in
the directions (the stars/planets visualized from earth ) are all considered as a single unit as
the energy of Sun or soalr energy field. Sun is the representative symbol of Brahman for the
beings on earth since its energy is manifested as the different types of energy seen and
experienced here. The words ka,kim,kam and kathamam requires explanation. In
Lalithasahasranaama the Sakthy or energy of Devi is called “Kakaararoopa Kalyani”.The
divine power or sakthy as Maya is the first form that is created so that it becomes visible and
it represents the cosmic power.The Swasthika form of OM or Pranava when it become
manifested first becomes a 4 directinal figure which by movement and revolution becomes
the real swasthika with the 8,16 ,64 ,256 and more upto endless limbs to it.This Ka is written
in Brahmi script as +This is the first symbol of universe . Kam is Anandam or bliss.Kim is
the question what ? Kathamam means the most blissful but it also means the most subtle .And
this Sanskrit word was used by Latin language (during Roman period)and from this the
modern science derived the term quantum. So the most subtle and the most blissful state of
wisdom and knowledge of the universe as the Pranava and Akshara and as the energy state
(sath,chith,ananda )is represented in this.Unless one asks the question(unless there is a desire
to know and experience it directly)that self-knowledge or experience will never happen. Thus
the energy of enquiry and the energy of wisdom are one .Without one the other does not
happen.
Anuvaka 15.Panchadasa Anuvaaka: 

1.Adityo vai theja ojo balam yasaschakshu:srothramaathmaa mano 
manyurmanurmrityu:satyo mithro vaayuraakaasa:praano lokapala:ka: kim kam 
thathsatyamannamamritho jeevo viswa:kathama:swayambhu  Brahmaithadamritha esha 
purusha esha bhoothaanaamadhipathirbrahmana:saayujyam 

salokathaamaapnothyethaasaameva devathaanaam saayujyam saarshtithaam  
saamaanalokathaamaapnothi ya evam veditetyupanishath// 

2 Ghruni :surya aadityomarchayanthi thapa: satyam madhu ksharanthi thadbrahma 
thadaapa aapo jyothi rasomritham Brahma bhoorbhuva:suvarOM // 

The sun who gives rains is the Aditya.For him we offer Omkara (Pranava). Thapas
(austerity/heat) flows satya(truth)and Madhu(nectar) .It is Brahman and Apas.It is Jyothish
and Amritha full of Rasa.It is the Vyahrithy Bhu,Bhuva and Swa: It is Omkara.Aditya is
having the form of Om or pranava ,and the offering is the swara as Om,and the one who
offers (the sadhaka)also is Om . Thus the offering,the offering person,and the receiving
deity are one or manifestation of the same force .This is called Thanmayibhava (becoming
one with the meditated form) and this is what Bhakthi is for.The method of concentration
and cognition,and memory of it forever makes one a wise person. That has to come from
long practice .This is all education is about in ancient India .It is a mass scale education for
the wellbeing of all beings so that peaceful co-operative living is possible .

Anuvaka 16
Nidhanapathaye nama: Nidhanapathaanthikaaya nama:
Oordhwaaya nama: Oordhwalingaaya nama:
 156 
 

Hiranyaaya nama: Hiranyalingaaya nama:

Suvarnaaya nama: Suvarnalingaaya nama:
Divyaaya nama: Divyalingaaya nama:
Bhavaaya nama: Bhavalinghaaya nama:
Sarvaaya nama: Sarvalingaaya nama:
Shivaaya nama: Shivalingaaya nama:
Jwalaaya nama: Jwalalingaaya nama:
Aathmaaya nama: Aathmalinghaaya nama:
Paramaaya nama: Paramalinghaaya nama:
Ethathsomasya suryasya sarvalingam sthaapayathi paanimanthram pavithram//
The Paanimanthra which fixes the symbols of SuryaSoma,by repeating the 22 names of him
is the most Pavithra (Purest).Usually this manthra is uttered when a Linga is fixed and when
offerings are made to it.The linga means the sign or lakshana . The number 22 is given since
there are 22 sruthis in music. Nidhanapathaye nama::-Nidhana is abode .It is the pralaya
waters which is the abode of the absolute .
Nidhanapathaanthikaaya nama: The Lord of pralaya as well as the witness or observer of
that Lord is is Brahman Urdhwaya nama: The upturned one
Urdhwalinghaya nama: The one with upturned Linga or sign .This is considered as the
character of Shiva /Brahmacharins who practice celibacy .
Hiranyaya nama: The golden one
Suvarnaaya nama: Suvarna also is gold .But it is also the best Varna or swara /Naada from
musical and linguistical /grammatical views.
Suvarnalingaya nama: The sign of Lord as golden varna means the form of Akshara /varna
/swara as samaveda speaks swara eva suvarna(see Chandogya Upanishad commentary)
Divyaya nama:The divine one
Divyalingaya nama: one with the divine signs
Bhavaaya nama: Bhava is samsara or worldly life .
Bhavalingaya nama: The sign of Lord as Bhava is ascertained showing both Nirvana and
samsara are one.
Sarvayanama: Sarvam is the controlled sensory functions and the calm yogic mind
Sarvalingaya nama: That peaceful interior and exterior milieu is sign of Lord
Sivaya nama: The auspicious one
Sivalingaya nama: The sign of Lord as Shiva/ auspiciousness
Jwalaaaya nama: The one who burns (energy/fire)
Jwalalingaaya nama: The sign of that heated and lighted flame of energy within is praised .
Athmaya nama: the self
Athmalingaya nama : the sign of Lord /and devotee is the wisdom of Athmagna and oneness
of Brahman/Athman .
Paramaaya nama: the absolute
Paramalingaaya nama: the absolute sign (Ethath somasya suryasya sarvalinghaam
sthaapayathi paanimanthram pavithram).
This description of Brahman as Shiva and its Linga is the most secret and sacred manthra
according to Maha Narayana Upanishad.That is there is no difference between Narayana,
Nara (man)and Shiva or the sakthy(energy)as far as these vedic seers are concerned.The sign
or Linga (lakshana) of Narayana is Shiva and by Shivathwa(auspiciousness ) the Narayana
has to be known by a sadhaka. The yogic eye of Narayana who is witnessing everything in
his Yoganidra on the mandala or ocean of energy has to be known by the yogic sadhana of a
human being .The name paani is also to be noted .Pani in Rgveda is a serpent/ Phani in
Sanskrit ) and is a south Indian word .The Paani or the style of the Pani is this 22 sruthi and
its musical repertoire .This connotes a Dravidian origin of all the Vedas .
 157 
 

Anuvaka 17
Sadhyojaatham prapadhyami sadhyojaathaaya vai namo nama:
Bhave bhave naathibhave bhavaswa maam/bhavodhbhavaaya nama://
I take refuge in Sadyojatha. Namaskaram to Sadyojatha.Do not dip me in bhava and bhava
again.(The poetry is Bhave bhave naathibhave bhavaswa maam .Bhavodbhavaaya nama:with
anuprasa which makes it musical) Let me be merged in that which is beyond samsara.
Namaskaram to the one who originated in samsara.Sadyojathan has the meaning the one born
now,today,in the present. That Brahmagnana which is revealed in every sadhaka mind in the
present time is sadyojatha as shiva. Therefore every Sadhaka is Sadyojatha.He ,as the one
who creates the external worlds is Bahirmukha (face to outside ) and as destroyer of it is
antharmukha (giving liberation by destroying samsara) .The sadhaka does not want to be born
again and again in this samsara and need liberation from it.
Anuvakam 18
Vaamadevaaya namo jyeshtaaya nama:shreshtaaya namo rudraaya nama:kaalaaya
nama:kalavikaranaaya namo balavikaranaaya namo balaaya namo balapramathanaaya
nama:sarvabhoothadamanaaya namo manonmanaaya nama://
Here again by eleven names of the Rudra the Lord is praised. Vamadeva, Jyeshta, Sreshta,
Rudra,Kaala,Kalavikarana,Balavikarana,Bala,Balapramatha,Sarvabhoothadamana ,
manonmanana are the eleven names given here.
Bhattabhaskara gives nine names avoiding Sreshta and Bala.Sayana gives ten names except
Bala.But traditionally there are EkadasaRudra and Narayana Upanishad gives 11 names
.Rudra (the one who makes us cry ) is the time (kaala) and the first (jyeshta)and great
(sreshta).He is themost powerful(bala) and is vaamadeva(the Lord of the left side )the
follower of the left path.He disperse the kala and bala ( units of strength /arts and energy) to
all.Vikarana is the spreading like a ray of light .He is the one sitting in mind and making
manana (reflective thought)possible and he destroys all enemies of mind and body and
intellect too.He is destroyer of all elements .He elevates mind of sadhaka from mundane to
higher realms.It was earlier said that the poet who raises his word/swara to speak/sing is
spreading the wisdom as the sandal spreads its fragrance .here the spread of knowledge is as
units of light (kalaavikirana)
.
Anuvakam 19
.Adhorebhyotha ghorobhyo ghoraghoratharebhya:
Sarvatha:sarva sarvebhyo namasthe asthu rudraroopebhya://
Hey ,Sarva ,in the form of Rudra,Namaskaram to all your forms which are
Ghora,aghora,ghratharathara,in all ways .
Anuvakam 20
The 23rd sloka of 1st anuvaka is repeated here ,meditating upon the face of the Lord facing
east as Rudragayathri.
Anuvakam 21
Thathpurushaya vidmahe Mahaadevaaya dheemahi
Thanno rudra prachodayaath //
Let Sadashiva who is the Isa(Lord)of all Vidhaana (methods) the Lord of all
elements(Bhootha),the Lord of Brahma and Brahmana ,and Brahman himself give me
Shiva(auspiciousness/himself).
Anuvaka 22
Isaana :sarva vidhyaanaameeswara: sarvabhoothaanaam
BrahmaadhipathirBrahmanodhipathirbrahmaa shivo me asthu sadaashivOM
Namaskaram to the one with golden arms,the oen with golden colour,and form of gold,and
Lord of gold,the Lord of Thrambaka,Uma and Pasu (all animals/ jeeva). Hiranyabahu,
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Hiranyavarna,Hiranyaroopa,Hiranyapathy , Thrambakapathy, Umapathy,Pasupathy are used

here .
Anuvaka 23
Namo hiranyabaahave hiranyavarnaaya hiranyaroopaaya hiranyapathaye
ambikaapathaya umaapathaye pasupatha ye namo nama
Ritham satyam param Brahma purusham Krishnapingalam
Oordwaretham viroopaaksham viswaroopaaya vai namo nama:
Namaskaram to only that Purusha who is Viswaroopa (form of universe) the orderly truth
(Ritham and satyam) the absolute Brahman(Parbrahman) the Purusha with the
Krishnapingala colour ,who is Urdhwarethas (controlled all sensory desires) and is called
Viroopaksha (a name of Shiva).Here colour of Shiva is not golden but Krishnapingala.
Anuvaka 24
Sarvo vai rudrasthasmai rudraaya namo asthu/Purusho vai rudra:sanmaho namo
nama:/viswam bhootham bhuvanam chithram bahudhaa jaatham jaayamaanam cha
yath/sarvo hyesha rudrasthasmai rudraaya namo asthu//
Sarvam(everything)is Rudra.Namaskaram to that Rudra.Purusha is Rudra. Namaskaram to
the Mahas which is truth(sath).He is the universe,the past ,the manifold born beings of
present and the future worlds to be born.Sarvam is Rudra.Namaskara to that Rudra.
Anuvaka 25
Kadrudraaya prachethase meetushtamaaya thavyase/vochema shaantham
hrade/sarvohyesham rudrasthasmai rudraaya namo asthu //
We utter our words for that Rudra ,who is Prachethas ,the oen who rains all that is desired for
the saadhaka, who is praiseworthy and who resides in hearts. Sarvam is Rudra.Namaskaram
to that Rudra.
Anuvaka 26
Yasya vaikanghatyagnihothrahavanee
bhavathi(prathishtithaa:)pratyevaasyahuthayasthishtantyatho prathishtithyai//
Who is born from the Agnihothrahavana (sacrifice called Agnihothra) like Vaikankathi (born
from the instrument made of the tree Vaikankathy/Agni ) to that one our Ahuthi (offering in
fire).The Ahuthi is done by the instrument in the fire.Both the offering and the fire and the
offerer being fire the Rudra (the one who makes us cry in samsara)himself becomes the
instrument for generating Athmagnana in this life.
Anuvaakam 27
Krunushua paaja ithi pancha:krinushwa paaja:
This is the five manthra (Krinushwapaaja ithi pancha ) having Vamadeva as Rishi and Agni
as Devatha. These manthra are the same given in Rgveda(1V 4.1-5) the entire manthra given
below as 5 manthra.Thaithareeyasamhitha (1.12.14).The manthra said to ward off enemies is
actually a homage to the five elements which cause the ecocycle of fire(agni) Vayu (winds)
rains (aapas)and the food in Prithwi (earth) for the sake of prosperity of all living beings .
1. Krunushua paaja ithi pancha:
Krunushua paaja :prasithim na prithwim yaahi raajevaamavaam ibhena
Thrishneemanu prasithim droonaanosthaasi vidhyam rakshasasthapishtai://
2.Thava bramaasa aasuyaa patahntyanu sprisa ghrushathaa sosuchana:
Thapoomshyagne juhuaam pathangaanasandhitho vi sruja vishwagulkaa://
3.Prathi sparso visruja thoornithamo bhavaa paayurvimsi asyaa adabdha:
Yo no doore adhasam so yo anthyagne maakishte vyathiraadagharsheeth//
4.Udagne thishta pratyaa thanushua nyamithraam oshathaathijmahethe
Yo no araathim samidhaana chakre neechaatham dhakshyathasam na
sushkam//
5.Urdwo bhava prathi vidhyaadhyasmadaavishkrunushua daivyaanyagne
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Avasthiraa thanuhi yaathujoonaam jaamimajaamim pramrineehi sathroon//

Anuvaakam 28:-
Adithirdevaa gandharvaa manushyaa:pitharo asuraasmeshaam
Sarvabhoothaanaam maathaa medinee mahathi mahi saavithri gaayathri
Jagatyurvee prithwi bahulaa viswabhoothaa kathamaa
Kaayaasaa sathyetyamrithethi vaasishta:
Vasishta said: The mother of all bhootha(elements)of pithru(ancestors)Asura (the
nonenlightened),the deva,gandharva and manushya(divine/enlightened,the
artistic/musicians/dancers; and for all homosapiens ) is Adithi (The same mother ).She is
eternal truth,with formand flesh,great and fat,and Mahas, expanding (bahula)manifoldly and
the cosmic mother,called Gayathri,Savithry ,Jagathy and Prithwi,with body(Kaaya)but is also
the elemental(bhootha)and Kathama(subtle quantum form).She is One (Adithi means Eka
without a second) and protects all alike .She who is bodyless,subtle is also forming all bodies
with great and vast structures .The word Mahathi is used as the lyre which Mother
Saraswathy carry.It means the excellent or greatest .A similar eulogy of Aditi is seen in
Rgveda 1.89.10
Anuvakam 29 Aapo vaa idam sarvam viswaa bhoothaanyaapa:praanaa vaa
aapa:pasava aaponnamaapomrithamaapa:samraataapo
viraadaapa:swarataapaschandaam syaapo jyothimshyaapo
yajoomshyaapa:satyamaapa:sarvaa devathaa aapo bhoorbhuva:suvaraapa OM//
Whatever we see here is Apas or waters.All elements in the Viswa(cosmos)is
wateronly.Praana is Apas.Animals,food,nectar,samrat,virat,swarat ,chandas
,jyothisha,yajus ,satya and all devatha are Apas only.Bhu,Bhuvar and Swarloka are allApas
only.OM. After eulogizing Aditi as the great mother of everything and as the unified deity of
all,the Rishi eulogises water.The rain and water for life(praana on earth ) and food is
emphasized.Bhattabhaskara gives importance to annam(food)and amritha(nectar) and samrat
(perpetuallyshining ones) Virat(manifoldly shining one)and swarat (selfluminant).All actions
and all beings are due to water content only.In planets where there is no water life cannot
happen.After the eulogy Pranava is uttered to show that the source of all is pranava.
Anuvakam 30
Aapa:punanthu prithivim prithivi punaapunaathumaaam
Punanthu brahmanaspathir brahma punaapunaathu maam
Yaduchishtamabhojyam yadwaam duscharitham mama
Sarvam punanthu maamaapo asathaam cha prathigraha :swaahaa
The waters purify earth.The purified earth makes me pure.The Brahmanaspathy purifies.The
pure Brahman purifies me.Whatever bad food,or partly eaten food or receiving of things from
bad people has happened ,or whatever bad deed I had committed ,all those are purified by the
waters.Swaha.With swaha one drinks water and eats food and pays homage to fire during a
sacrifice.Eating and drinking is done as sacrificial purificatory rites . The achamana during
food intake and bath is with this thought experiment of purification .With the water only a
gift of land is given to any person by a king or Lord for cultivation in India and this reflects
the nature of purity of life on earth .The physical,mental and intellectual purity is maintained
by such thought experiments by all alike .First line denotes physical purification of earth and
body.Second line denotes the intellectual purity by the Brahman who is Veda and the
preceptor(Guru)who intellectually and mentally purifies the disciple with study of Veda .The
individual and collective impurities of the race are purified by education.The accepted code
of conduct and Ahimsa and compassion for all creatures is for purification of all the sins of
all the human race.This selfpurification of the Guru and shishya for sins of the humanity was
later accepted by Jesus Christ as a principle of religious transformation.Only a thoughtful and
involved aspirant can do such a selfpurification rite through thought,word and deed .
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Anuvaka 31
Agnischa maa manyuscha manyupathayascha manyukrithebhya:/paapebhyo
rakshanthaam/yadahnyaa paapamakaarsham/manasaa vaachaa
hasthaabhyaam/padbhyaamudarena sisnaa/ahasthadavalumpathu/Yathkincha
duritham mayi/ Idamaham maamarithayonou/satye jyothishi juhomi swaahaa//
Let Agni,Manyu and Manyupathy protect me from the sins done by Manyu.In this
Ahnika(day) whatever sin I had done with mind,word,limbs,stomach, generative organ be
taken away by this water.If there is any other blemish in me,that also I sacrifice /offer in this
womb of nectar ,this Jyothisha(enlightened) satya(truth). Om .Swaha. Manyu is anger.Peopel
do commit sins due to pend up anger .To understand that anger is a sin and it should be
controlled everyday in every situation,leads one to a state of social harmony.The daily prayer
to anger to leave the mind and to protect thus from committing sins is therefore significant
.Without that truth and ahimsa (nonviolence)as Gandhi said cannot exist .The guardians of
anger(Manyupathy) are the sense organs and their passions.The passions and desires cause
envy, greed,anger and violence . Therefore the sense organs are asked to protect one from
being slave to such emotions which are enemies of man and of society.
Anuvaka 32
Suryascha maa manyuscha manyupathayascha manyukrithebhya
Paapebhyorakshanthaam yadraathriyaa paapamakaarsham
Manasaa vaachaam hasthaabhyaam padbhyaamudarenasisnaa
Raathristhavelabhethu yath kincha duritham yathi
Idamaham maamarithayonnou suryajyothishi juhomi swaahaa
The sun,manyu,manyupathy ,protect me from sins done by manyu (anger).The sins
committed in this night by mind,word,limbs,stomach,generative organs be taken away from
me by this night.I sacrifice all my bad deeds and sins in the sun which is the womb of eternity
and Jyothisha(enlightened/shining one).Om Swaha. Raa means to give .Thri means the three
ways of protection.Even in Raathri (night)it is the sun which protects us with energy ,life and
food and moon is the representative of that light only (reflected) Therefore even in night the
prayer is to sun .
Anuvaka 33
.Omithyekaaksharam Brahma/Agnirdevathaa Brahma Ithyaarsham
Gaayathram chandam paramaathmam saroopam/saayujyam viniyogam//
The single syllable OM is Brahman.Arsha says Agnidevatha is Brahman. Gayathri is the
chandas .Paramathman is the swaroopa.The viniyoga(use)is the sayujya.This passage again
reminds us the oneness of pranava as Brahman ,and the rishi/arsha has named it as Agni or
fire/energy for everything including life on earth.The meter or measurement of the energy is
Gayathri (with 24 letters/24 hours) .The use of this knowledge of Brahman as fire energy and
as Pranava akshara and Gayathri chandas as deity is to get united with it .The union with
supreme truth alone is the ultimate aim of a Jeevathman or human soul.This eulogises the
vidya or educative system of the land .
Anuvaka 34
1.Aayaathu varadaa devi aksharam Brahma sammitham
Gaayathri chandasaam maathedam Brahma jushaswa na://
2.Yadahnyaa kuruthe paapam thadahnyaathprathimuchyathe
Yadraathriyaathakuruthe paapam thadraathriyaathprathimuchyathe
Sarvavarnaa Mahaadevi sandhyaavidhye Saraswathi//
The devi who gives blessings is Akshara,Brahman,and accepted by Vedantha and is the
mother of all chandas,Gayathri.Let that mother Brahman come to us.
During sandhya(twilight)this manthra is invoked by Indians .Brahmavidya is the grace of the
divine mother .The worship of Gayathri as Savithri,and Saraswathy goes back to vedic age
 161 
 

and the Indus/Harappan seal of worship of Saraswathy/ Gayathri in a tree with seven swara as
dancing maidens and a Vrishakapi (kamadhenu) behind a squatting man playing a lyre show
how old this custom of worship of Vidya is in the land. Mahadevi,who has all the varna
within her,the Saraswathi as Vidhya of the Sandhya(twilight),let us be liberated from sins
done in day ,in day itself.The sins done in night be removed in night itself.The effects of
karma should not be prolonged to the next janma(birth) of day and night is the idea behind.
Anuvaka 35
1.Ojosi sahosi balamasi braajosi devaanaam dhaamnaamasi viswamasi
viswaayu:sarvamasi sarvaayurabhibhoorom gaayathreemaavaahayaami
saavithreemaavaahayaami saraswatheemaavaahayaami
chandarsheenavaahayaami sriyamaavaahayami Gaayathriyaa Gaayathri
chando viswaamithra rishi:savithaa devathaagnirmukham Brahmaa siro
vishnuhridayam rudra:shikhaa prithivee
yoni:praanaapaanavyaanodaanasamaanaa sapraanaa swethavarnaa
saamkhyaayanasagothraa Gaayathri chathurvimsathyaksharaa thripadaa
shadkukshi:panchaseershopanayane viniyoga:
2.OM Bhoo:/ OM Bhuva:/OM Suva:/OM Maha:/OM Jana:/OM Thapa:/OM
Satyam/OM Thath savithurvarenyam Bhargo devasya dheemahi/dhiyo yo na:
prachodayaath /Om aapo jyothi rasomritha Brahma Bhoorbhuva:SuvarOM.//
Gayathri,Thou art the ojas,strength ,brajas,and abode of divine ones.You are the universal
lifespan of cosmos ,and you are all and the lifespan of all.I invoke Thee.I invoke Saraswathy
.I invoke the chandas and the Rishi.I invoke Sri. The chandas of Gayathri is Gayathri itself
and Rishi is Viswamithra.Savitha(sun)is the devatha ,fire is face,Brahma is head,Vishnu is
heart ,Rudra is the hair ,earth is womb.The five prrana are the praana of Gayathri .She is
having white colour and is of the gothra of Samkhyayana and has 24 letters ,three feet,six
middle and five faces. 24 letters are the 24 Hora (hours in English). Three feet or Pada are the
three divisions with 120 degree each;the six middle are the two raasi (30 X 2) each to make
up 360 degree and the six seasons;The five faces/heads are the 72 degree each(72X 5 =360).
Thus in the 360 degree cyclical circle ,which is vast zodiacal form,seeing the form of Devi in
your thought experiment is considered the greatest luck a human being can achieve.She is the
Yoni or womb of all cosmos and is the Vishnupriya Saraswaty who confers scholarship on
the sadhaka.(one who meditates ) desirous of Gnana . .Both samkhya /yoga and vedantha
(Vajasaneya including) evoke and invoke Gayathri within their own heartspace.Here the text
gives the complete Gayathri .
Om Bhu:Om Bhuva:Om Suva:Om Maha:
Om Jana: Om Thapa: Om Satyam
Om That Savithurvarenyam
Bhargo devasya dheemahi
Dheeyoyona prachodayath
Om Apo jyothirasoooo amrithe
Brahmabhurbhuva:SuvarOm .
Here all the seven Vyahrithy are remembered before uttering the manthra of three vyahrithis
which is used by human beings .Brahman is wayer,fire,light, essence ,nectar,and the earth,
heaven and ancestral worlds and also the higher vyahrithiloka or cosmic worlds beyond the
solar system and our universe. The manthra is to be repeated during praanayama for mental
concentration and intellectual acumen by children who are desirous of knowledge of
Brahman /Vidya.As I had already pointed out the seal of IVC /Harappan times shows the
antiquity of this cult in India .
Anuvaka 36
1.Uthame shikhare devi (jaathe) bhoomyaam parvathamoordhni
 162 
 

Brahmanebhyobhyanugnaathaa gacha devi yathaasukham//

2.Sthutho mayaa varadaa vedamaathaa prachodayanthi pavane dwijaathaa
Aayu:prithivyaam dravinam brahmavarchasam mahyam dathuaa prajaahum
brahmalokam//
3.Sthuthaaa mayaa varadaa vedamaathaa
Prachodayaanthaam paavamaani dwijaanaam
Aayu:praanam prajaam pasoom keerthi dravinam
Brahmavarchasam mahyam dathuaa vrajatha brahmalokam//
The greatest and the best Devi ,known and experienced again and again by knowers of
Brahman,come to the top of this mountain ,on the top of this earth.The blissgiving mother,the
mother of Veda,the purest,the twiceborn lady,Propitiated by me ,give me lifespan ,wealth,and
Brahmavarchas in this earth and stimulate me and then go back to your abode of Brahmaloka
.In Atharvaveda thi smanthra is seen with a little bit modification as:
Sthuthaamayaam varadaa vedamaathaa
Prachodayanthaam paavamaani dwijaanaam
Ayu:praanam prajaaam pasum keerthim dravinam
Brahmavarchasam mahyam dathwa vrajatha Brahmalokam ( Athar X1X 71-1)
Anuvaka 37
Ghruni:surya aadityo na prabhaa vaathyaksharam /Madhu ksharanthi
thadrasam/satyam vai thadrasamaapo jyothi rasomritham Brahma
bhoorbhuva:suvarOM//
The sun who is eternal gives light .Its nonending Rasa(essence) flows as honey . That essence
is Satya (truth).It is Apas(waters),and Jyothi(light).Rasa is amritha, Brahman,BhurBhuva
Swarloka. OM.The Brahma experience,the blissful experience of aesthetics in the poets
words., and in the musicians music,and the waters flowing from mountaintops as a result of
the heat and light energy of sun,and the milk from the mother Goddess is here one and the
same energy .
Anuvaka 38
1.Brahmamethu maam/Madhumethu maam/Brahmameva Madhumethu
maam/Yaasthe soma prajaa vatsobhi so aham/Du:shwapnahandurusshaha/
Yaasthe soma praanaam sthaanjuhomi//
2.Thrisuparnamayaarchitham braahmanaaya dathaath/Brahmahatyaam vaa
ethe ghnanthi/Ye Braahmanaastrisuparnam padanthi/The somam
praapnuvanthi/Aa sahasraath pankhthim punanthi/OM//
Let me attain Brahman.Let me attain Honey (Madhu) .Let me attain the Brahman which is
honey.Soma,I am Thy Vatsa (calf) .Kill my bad dream of life and end my sorrows.For that I
offer to you my Praana . This is the first manthra of Thrisuparnamanthra.(the three Suparna)
Give Thrisuparna to Brahmins without being asked.By a Brahmin who learn the
Thrisuparnamanthra ,even the sin of Brahmahatya is destroyed.They attain Somam. They
purify even a group of one thousand by their mere presence.
Anuvaka 39
Ekonachathwaarimsonuvaaka:
(the hexad of second Thrisuparna. 2 and 3 in Rgveda V 82.4-5.)
1.Brahma Medhayaa/Madhu medhayaa/Brahmam eva madhu medhayaa//
2.Adhyaano deva savitha:prajaavatsaavi:soubhagam/
Paraam du:khapniyam suva://
3.Viswaani deva savithardurithaani paraasuva/
Yadbhadram thanma aasuva//
4.Madhuvaathaa rithaayathe madhuksharanthi sindhava:
Maadhweerna:santhvoshadhi://
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5.Madhu nakthamuthoshasi madhumathpaarthivam raja:

Madhudhyourasthu na:pithaa//
6.Madhumaanno vanaspathirmadhumaan asthu surya:
Madhweergaavo bhavanthu na://
( seven stanzas from vaajasaneyasamhitha( 1st 2 XXX11 14-15) and
Atharvaveda V1 108-1-5 follows.)
1. Yaa medhaa devaganaa:pitharaswopaasathe/thayaa medhayaagne
medhaavinam kuru swaahaa//
2. Medhaam me varuno dadhaathu medhaamagni:prajaapathi:/
Medhaamindrascha vaayuscha medhaam dhaathaa dadhaathu me swaahaa//
3 Thwam no medhe prathamaa gobhiraswebhiraa gahi/
Thwam suryasya rashmibhirasthwam no asi yajniyaa//
4.Medhaamaham prathamaamBrahmashwathim
Brahmajoothaamrishishtuthaam/
Prapeethaam Brahmachaaribhirdevaanaamavase huve//
5.Yaam medhaamribhavo viduryaam medhaamasuraa vidu:
Rishayo bhadraam medhaam yam vidustaam mayyaavesayaaamasi //
6.Yaamrishayo bhoothakritho medhaam medhaavino vidu:/
Thathaa maamadhya medhayaagne medhaavinam krunu//
7.Medhaam saayam medhaam praathamedhaam madhyandhinam pari/
Medhaam suryasya rasmibhirvachasaavesayaamahe//
8Ya imam thrisuparnamayaarchitham Braahmanaaya dadhyaath/Broonahatyaam vaa ethe
ghnanthi/ye braahmanaasthrisuparnam padanthi/The somam praapnuvanthi/Aa
sahasraathpankthim punanthi/OM//
By Medha(intellect)Brahman.By Medha the Madhu(honey).Brahman is attained only by
madhu and medha.The divine Savitha(sun),Give us prosperity .We are your children/calves.
Remove our bad dreams. Remove the sorrows of this earth.Bring prosperity and bliss.For
those who desire Ritham(order)let these winds become madhu(honey).Let the Sindhu flow
Madhu .(Rivers should flow the honey /water).Theherbs(Oushadi)become sweeet with honey
(by that water).In day and night the earthly dust of honey be intoxicated with honey .(watery
).The ancestral land heavenlyworlds be honey for us.The vanaspathy (the trees and plants of
forests)be filled with that honey for us.Let the sun be filled with that madhu .Let the cows
flow the honey from their udders for us.
This is the second manthra of the Thrisuparna . The entire water and life cycle and food cycle
for growth of intellect is here depicted in the most poetic language .The protection of all life-
plants,animals and cosmos as a whole- is understood by this manthra .The intellectual power
and knowledge ,the arts and compassions and language skills and every skill a man possess is
only that supreme energy from sun is brought out .Part of the manthra is seen in Rgveda.The
Medha is a deity and is equivalent to Saraswathy (who resides in Gandharva,the celestial
minstrels) who flows music and literary ability to the devotee.It is these qualities which made
homosapiens different from other animal species and hence this knowledge of the vedic seer
is to be seen as the first evidence of human intellect and its knowledge . Medha is the intellect
necessary to grasp and memorise and understand the words of the Guru .She is a devatha .The
seer says let her come to me during the morning and evening times and during my middle day
sacrifice (The periods when he/she is concentrating on learning).Here the rishi says if a
Brahman learns this second Thrisuparnamanthra, he/she is purified and becomes able to
purify even the sin of killing an embryo .
Anuvaka 40
1. Brahma medhavaa/Madhu medhavaa/Brahmameva madhu medhavaa//
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2. Brahmaa devaanaam padavi:kaveenaamrishirvipraanaam mahisho mrigaanaam Syeno

gridhraanaam swadhithirvanaanaam soma: pavithramathyethi rebhan//
3.Hamsa :suchishadwasurantharikshasadhyothaam vedishadathithirduronasath
Nrishadwarasadrithasadwayomasadabjaa gojaa rithajaa adrijaa ritham bruhath//
4.Riche thwaa ruche thwaa samithsravanthi saritho na dhenaa:
Antharhridhaa manasaa pooyamaanaa:Ghrithasya dhaaraa abhichaakasomi//
5.Hiranyayo vethaso Madhya aasaama/thasminthsuparno madhukrith kulaayi
bhajannaasthe madhu devathaabhya:Thasyaasathe haraya:saptha there swadhaam
duhaanaa amrithasya dhaaraam//
6.Ya idam thrisuparnamayaarchitham brahmanaaya dathaath /veerahatyaam vaa ethe
ghnanthi/ye brahmanaasthrisuparnam padanthi/the somam praapnuvanthi/aasahasraath
pamkthim punanthi/OM//
This is the third of the Thrisuparnamanthra.The first part of it is same as the second
Thrisuparna except the fact that the word medhayaa is changed to medwaa.It is a Yajus.The
first Thrisuparna is a complete surrender to Brahman for attaining Brahman experience.To
merge in Paramathman.The second Thrisuparna is to get Vidya or knowledge through
intellect developed through scriptural study,through preceptors,proper environment,proper
food and for that proper seasons and rains giving water which is purifying in all ways.The
third one emphasise karma as vedic sacrifice and that is why the word Medwaa is used . In
the Richa ,in the Ruchi,for you,I offer the mentally (by internal heart)purified flowof the ghee
like a flow of river that never breaks ,in the fire of Samith .I kindle and enhance thee. In the
fire of samith which is intellect,the purified words by a concentrated mind is continuously fed
to enlighten the fire of wisdom .Ruchi is beautiful as well as tasty .The orderly is the richa
.Systematic orderly knowledge is science.The beautiful tasty knowledge is aesthetically rich
music and literature.In both Richa and Ruchi the words of the Rishi is offered continuously to
enrich the flow of Vidya for generations to come without a break . In between them ,a golden
Veda as Suparna who makes honey sits within its nest.It flows honey to divine ones .In its
shores(near it) are seven Hari (the seven rishi/colours/swara ) who flow the nectar of swadha
forever. The golden Purusha sits in the middle of Ahavaneeya fire.It is in the middle of the
lotus of thousand petals(in brain) and there it collects and enjoys the honey of science and
arts and gives out the sweet experience to others forever through thoughts,words,deeds.Like
the seven tounges of fire the seven swara,the seven rays,the seven colours of that Goddess of
Vidya (Sun) flows out enriching human civilizations.They removes all sorrows of mankind.It
is that sudha as Swadha the Rishi enjoys,remembers and propitiates for learning and teaching
in Gurukula.The thrisuparnamanthra as the seven divine beings and the Kamadhenu,the
saraswathy in a tree etc in Indus Valley seal I had repeatedly remembered for making a point
that Vidya and its Upasana had been more ancient than what the modern historians have
given its credit for. Just like Brahmahatya and Broonahatya ,Veerahatya is also a sin.The
people who commit these sins are the Kshathriya and warriors.For them the
thrisuparnamanthra and sacrifice of everything earned by such wars is prescribed for removal
of sins.The story of several kings and emperors (including Asoka in historic times) is a proof
of the value of this dictum in India.No king was ever allowed to enjoy the fruits of his violent
wars but had to sacrifice all those in a Hiranyagarbha sacrifice and take to sanyasa/
bhikshacharya .This controlled the greed of monarchs whether it be Mahabali or
Chenguttuvan or Asoka .From the context of the Bhagavad Gita and its message ,understand
that the message of the Gita is that of the Thrisuparna Sacrifice .
Anuvaka 41
1.Medhaadevi jushamaanaa na aagaadwiswaachi bhadraa sumanasyamaanaa/
Thwayaa jushtaa jushamaanaa durukthaanbruhadwadema vidathe suveeraa://
2.Thwayaa jushta rishirbhavathi devi thwayaa brahmagathasreerutha thwayaa
 165 
 

Thwayaa jushtaswithram vindathe vasu saa no jushaswa dravinena medhe//

Devi Medha ,who is everywhere in the cosmos ,auspicious,and of good mind, making us
blissful,come to us.All the duruktha(badly said ones) which are enjoyed by Thee and are
enjoying themselves,be able to know Thee and thus become strong and great and be
communicable . Before the attainment or coming of divine Medha (intellect)people enjoy in
badly said things .Even those are really the bliss of medha only ,but badly said and given
without intellectual acumen .After her coming and blessing,even those become good and
powerful and great and auspicious words and thoughts begin.The medha is seen as the
spreading energy of sun through the sunrays by Rgveda.It is Goddess Gayathri/ Savithri/
Saraswathy . Devi,The one who is blissful through yu becomes the Rishi.The one who is
blessed by you become Brahman.He is chosen by Sri (prosperity/SriVidya).He grasps the
wonderful Vasu (jewels)of wisdom .Devi Medha,who gives jewels ,give us the wealth(of
wisdom).From intellect prosperity and wealth naturally happens without any bad acts
.Srirutha is that natural wealth due to education/knowledge and thus Dravina here is not the
physical wealth directly,but the wealth accrued naturally through the wealth of knowledge
.The wealth of Vidya gives wealth of all kind.
Anuvaka 42
1.Medhaam ma Indro dadaathu medham devee saraswathi
Medhaa me aswinaavrubhaavaadhathaam pushkarasrajou//
2.Apsaraasu cha yaa medhaa gandharveshu cha yanmana:
Devee medhaa saraswathi saa maam medhaa surabhirjushathaam swahaa//
Let Indra give me Medha.Let Saraswathy give me medha.Let the twin Aswins wearing lotus
garlands give me medha.Give me the Medha within the Apsara (celestial maidens) the mind
within the Gandharva (celestial Minstrels) ,the divine Medha called Saraswathy, and bliss
that is Surabhi( synonym of Kamadhenu) .Swaha. The same manthra is seen in Rgveda with
slight modification.
Medhaam me Varuno Raja medham devi Saraswathi
Madham me Aswino deva vaadhathaam pushkarasraja
Yaa medhaapsarasu gandharveshu cha yanmana:
Daivee yaa maanushi medha saamaam aavisathaadiha.(Rg 1V 8-2-3)
The daughter of Madhavi in Chilappathikara ,gets Amrithasurabhi ,the ever filling pot of
intellect .This is according to the concept given in Bhagavatha (Syamanthaka and
Akshayapathra stories) and here as Surabhi or Kamadhenu through Saraswathy .In the 11th
Anuvaka the wisdom of Rishi was compared to the fragrance of flowers.Surabhi also means
fragrant one.
Anuvaka 43
Aa maam medhaa surabhirviswaroopaa hiranyavarnaa jagathi jagamyaa
Oorjaswathi payasaa pinwamaanaa saa maam medhaa supratheekaa jushathaam//
44 Mayi medhaam mayi prajaam mayyagnisthejo dadhaathu
Mayi medhaam mayi prajaam mayeendra indriyam dadhaathu
Mayi medhaam mayi prajaam mayi suryo braajo dadhaathu//
Medha is given seven names here. That Medha which is Surabhi ,Viswaroopa, Hiranyavarna,
Jagathy,Jagamya,and Urjaswathy and supratheeka ,let her be enriched by the milk and come
to me and be filled within me. Jagathy is always wakened intellect Jagamya is the one who
has to be enquired into and discovered always by every human being.Urjaswathy is the
energy filled and energetic one .Viswaroopa is the form of the cosmos that has to be
understood Hiranyavarna is the golden coloured enlightened being or of golden letters (varna
is letters) Supratheeka is the good symbol or pratheeka which is a good model of wisdom.
Anuvaaka 44:-
Mayi medhaam mayi prajaam mayyagnisthejo dathaathu
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Mayi medhaam mayi prajaam mayindramindriyam dathaathu

Mayi medhaam mayi prajaam mayi suryaam braajo dathaathu
Let Agni give me Medha,praja and Thejas.(the splendour born of vedic study and wisdom)
Let Indra give me Medha ,praja and Indriya.(virility of all the senses) Let Surya give me
medha,praja and Brajas.(Prowess that creates wonder and respect in hearts of the onlookers)
It is interesting that these three deities give medha and praja as a common blessing.But Agni
or fire gives the splendour of wisdom and vedic study in excess.Indra gives beauty and
strength and virility of all sense organs in excess.And Sun gives the word and thought powers
which creates wonder and respect in those who see and listen to the Guru /person.
(Communication skills).If all these are in one person that person is definitely considered as a
divine being and respected by all members of society .
Anuvaka 45
Apaithu mrityuramritham na aagaanwaivaswatho no abhayam krunothu
Parnam vanaspatherivaabhi na:seeyathaam rayi:sachathaam na:sacheepathi:
Panchachathwaarimsaanuvaaka:
Anuvaakam 46:- .Param mrityo anuparehi panthyaam yasthe swa itharo devayaanaath
Chakshuspathe srunuathe the braveemi maa na:prajaamreerisho mothaveeraan//
Let death go back.Let Amritha com eto us.Let Vaivaswatha give us fearlessness. Like the
leaves of a vanaspathy(tree) falling profusely ,let the rayi(silver)of the Sachipathy(Indra )
reach us. Vaivaswatha is Yama or God of death and is on the southern side.Indra is God of
heaven and of eastern side . The wealth of Indra is compared to leaves that easily fall from
tree and also to silver (not to gold) that comes easily .Gold is difficult to obtain .Rayi is night
and silver .
Anuvaka 47
Vaatham praanam manasaanwaarabhaamahe prajaapathim yo bhuvanasya gopaa: Sa no
mrityosthrayathaam paathwamhaso jyogjeevaajaraama seemahi//
God of death,Your own different path (Pithruyana)which is not Devayana ,go back .The one
who see and hear,I ask Thee :Let not our children be destroyed. Let not our bold ones be
destroyed.
Anuvaka 48
Amuthrabhooyaadatha yadhyamasya brihaspathe abhisastheramuncha:
Pratyouhathaamaswinaa mrityumasmaddhevaanaamagne bhishajaa sacheebhi://
He is the protector of the cosmos,the wind.The praana.The prajapathy.I pray to him in my
mind.Let him protect from death.Let him make the shining jeeva from Ahas(day) live till old
age.This is for prolonged lifespan of human beings. Gopa is the protector .Here that word is
used.SriKrishna as a child in Gopa family is to be remembered.He is the cowherd who
protects the cow as cosmos . This cow gives everything as Kaamadhuk(Kamadhenu) for all
its living beings
Anuvaka 49
Harimharanthamayanthi devaa viswasyesaanam vrishabham matheenaam
Brahmasaroopamanu medamaagaadayanam maa vivadheervikramasya//
Brihaspathe,liberate Yama from your rules.Agne,From the worlds to come,let the divine
Bhishaks(doctors) Aswins give us health and drive away death.Here Sachi is given as a word
for health .It is a name of Indrani ,wife of Indra and Indra is the Lord of all the sense organs
(Indriya).Sachi means the good actions (sathkarma)which are according to dharma so that
health of all organs and mind prevail for pure intellectual ability and positive thoughts for
healthy life. By this way of life one can conquer death . The words Vaatham (one of the
thridosha)and Praana (breath) are used in the anuvaka showing antiquity of science of
Ayurveda and Aswins as the doctors for psychosomatic medicines .
Anuvaka 50
 167 
 

.Salkairagnimindhaana ubhou lokou sanemaham

Ubhayorlokayorridhwaathi mrityum tharaamyaham//
Hari,the God of cosmos,the Rishabha of all minds,and the end of Hara (Harantha) all divine
beings follow thee .The Ayana(travel/journey)of you ,who is the form of Barhman come to
me again and again.Show your valour not to destroy me . Hari is the Harantha (Naadantha of
Naada ) which is the ultimate Poojya or soonya when everything ends.That is
Brahmaswaroopa or symbol. Mathi is mind as well as moon.The Rishabha position is the
ucha or ultimate of moon’s position in zodiac .Rishabah is the one who pours rains/riches/
food and wisdom.To be the possessor of such a great Rishabha mind ,Natrayana has to enter
my mind.That coming should be again and again,always repeating cyclically .This
evercyclical Narayana (Ayana of Naara or waters as Praana ) or as seasons of rich harvest and
life on earth is propitiated for health as well wealth and socioeconomic wellbeing of all.That
makes one eternal and Mrityunjaya .
Anuvaka 51
Maa chido mrityo maa vadheermaa me balam vivruho maa pramorshi:
Prajaam maa me reerishi aayurugra nrichakshasam thwaa havishaa vidhema//
By kindling fire with two pieces of wood,I attain the two worlds .The worlds become
prosperous and thus cross death . A sacrificer immeadiately before uttering the manthra ,takes
a resolution :”Anruthaath satyam upaimi,manushaad daivam upaimi ,daivim vaacham
yachaami” From untruth I raise to truth.From human nature I rise to divine nature;My words
are from now onwards restricted for divine purpose alone . Thus truth,divine conduct and
ethical life with compassionate words for the wellbeing of all without selfish motives is the
resolution before doing self surrender to Hari and before doing the sacrificial rites.
Anuvaka 52 .Maa no mahaanthamutha maa no arbhakam
Maa na akshanthamutha maa na akshitham
Maa no vadhi:pitharam motha maatharam
Priyaa maa nasthanrivo rudra reerisha://
The fearful death,do not cut or kill me.Do not reduce my strength.Do not make me
nonexistent. My children/subjects should have long life.Do not destroy them.I do offer Havis
in Thee with concentrated eyes . The prayer is for long healthy life for oneself and for one’s
races /human race .Eternal life of races is prayed for.Just like Brahman who is witness of all
with a one-pointed concentrated eye on everything,the sadhaka too is ever vigilant and
witness to everything that protects his/her race of humanity as well as the races of all living
things through a vow of truth and nonviolence .For Brahmanirvana this attitude is essential.
Anuvaka 53 Maa nasthoke thanaye maa na aayushi
Maa no goshu maa no asweshu reerishi:
Veeraathmaa no rudra maamitho vadheer-
Havishmantho namasaa vidhema the//
Anuvakam 54. Chathushpanchasonuvaaka: .Prajapathe na thwadethaanyanyo viswaam
jaathaani pari thaa babhoova Yathkaamaasthe juhumasthanno asthu vayamsyaama pathayo
rayeenaam//
Anuvakam 55 Panchapanchaasonuvaaka:
1.Swasthidaa visaspathirvrithrahaa vimridho vase
Vrishendra :pura ethu na:swasthidaa abhayankara://
Anuvakam 56 Shadpanchaasonuvaaka:
1.Thryambakam yajaamahe sugandhim pushtivardhanam
Urvaarukamiva bandhanaanmrityomuksheeya maamrthaath//
Anuvakam 57 Sapthapanchaasonuvaaka:
1.Ye the sahasramayutham paasaa mrityo matyayi hanthave
Thaan yajasya maayayaa sarvaanavayajaamahe//
 168 
 

Anuvakam 58 Ashtapanchaasonuvaaka:
1.Mrityave swaahaa mrityave swaahaa//
Anuvakam 59 Ekonashashtithamonuvaaka:
1.Devakrithasyainasovayajanamasi swaahaa/manushyakrithasyainasovayajanamasi
swaahaaa/pithrukrithasyainasovayajanamasi
swaahaa/aathmakrithasyainasovayajanamasi swaahaa/anyakrithasyainasovayajanamasi
swaahaa/asmadkrithasyainasovayajanamasi swaahaa/yaddhivaacha naktham
chainaswakrima thasyaavayajanamsi swaahaa/yathswapnacha
jaagradschainaswakrimathasyaavayajanamasi swaahaa/yathsushupthascha
jaagradaschainaswakrima thasyaavayajanamasi
swaahaa/yadvidhvaamsaschaavidvaamsaschainaswakrima thasyavayajanamasi
swaahaa/enasa enasovayajanamasi swaahaa//
Anuvaakam 60 Shashtithamonuvaaka:
1 Yadwo devaaswakrima jihuayaa guru
Manaso vaa prayuthi devahengnam
Araavaa yo no abhi duchunaayathe
Thasmin thadeno vasavo nidhethana swaahaa//
Anuvakam 61 Ekashashtithamonuvaaka:
1.Kaamo akaarshannnamo nama:/kaamokaarshaathkaama:karothi naaham karomi
kaama:karthaa naaham karthaa kaamam:kaarayithaa naaham kaarayithaa esha the kaama
kaamaaya swaahaa//
Anuvakam 62 Dwishashtithamonuvaaka:
1.Manyurakaarsheennamo nama:/manyurakaarshinmanyu:karothi naaham karomi
manyu:karthaa naaham karthaa manyu:kaarayithaa naaham kaarayithaa esha the manyi
manyave swaaha://
Anuvakam 63 Thrishastithamonuvaaka:
1Thilaajjuhomi sarasaan sapishtaan gandhaara mama chithe rasanthu swaahaa//
2.Gaavo hiranyam dhanamannapaanamsarveshaamsriyai swaahaa//
3.Sriyam cha lakshmim cha pushtim cha keerthim chaanrushyathaam/ brahmanyam
bahuputhrathaaam/sradhaamedhe prajaa:samdadthaathu swaahaa//
Anuvakam 64 Chathushashtithamonuvaaka:
1.Thilaa :krishnaasthilaa:swethaasthilaa:soumyaa vasaanugaa:
Thilaa: punanthu me paapam yathkinchith duritham mayi swaahaa//
2.Chorasyaannam navasraadham brahmahaa Guruthalpaga:Gostheyam suraapaanam
broonahatyaa thilaa shaanthim samayanthu swaahaa//
3.Sreescha Lakshmischa pushtischa keerthim chaanushyathaam /Brahmanyam
bahuputhrathaam/sradhaamedhe prajaa thu jaathaveda:samdadaathu swaahaa//
Anuvakam 65 Panchashashtithamonuvaaka:
1.Praanaapaanavyaanodaanasamaanaa me sudhyanthaam
Jyothiraham virajaa vipaapmaa bhooyaasam swaahaa//
2.Vangmanaschakshu:srothrajihuaaghraanarethobudhyaakoothi:samkalpaa me
sudhyantham jyothiraham virajaa vipaapmaa bhooyaasam swaahaa//
3.Thwakcharmamaamsarudhirmedhomajjaasnaayvostheeni me sudhyanthaam
jyothiraham virajaa vipaapmaa bhooyaasam swaahaa//
4.Sira:paanipaadapaarswaprishtorudarajamghaasisnopasthapaayavo me sudhyanthaam
jyothiraham virajaa vipaapmaa bhooyaasam swaahaa//
5.Uthishta purusha haritha pimgala lohithaakshi dehi dehi dadaapayithaa me
sudhyanthaam jyothiraham virajaa vipaathmaa bhooyaasam swaaha//
Anuvakam 66 Shadshashtithamonuvaaka:
1.Prithivyapthejovaayuraakaasaa me sudhyanthaam
 169 
 

Jyothiraham virajaa vipaapmaa bhooyaasam swaahaa//

2.Sabdasparsarooparasagandhaa me sudhyanthaam
Jyothiraham virajaa vipaapmaa bhooyaasam swaaha//
3.Manovaakkaayakarmaani me sudhyanthaam \
jyothiraham virajaa vipaathmaa bhooyaasam swaahaa?/
4.Avyakthabhaavairahamkaarairjyothiraham
virajaa vipaapmaa bhooyaasam swaahaa//
5.Athmaa me sudhyanthaam
Jyothiraham virajaa vipaapmaaa bhooyaasam swaahaa//
6.Antharathmaa me sudhyanthaam
Jyothiraham virajaa vipaapmaa bhooyaasam swaahaa//
7.Paramaathmaa me sudhyanthaam
Jyothiraham virajaa vipaapmaa bhooyaasam swaahaa//
8.Kshudhe swaahaa/Kshuthpipaasaaya swaahaa/vivithei swaahaa//
Rigvidhaanaaya swaahaa/kashothkaaya swaahaa/Om swaahaa//
9.Kshuthpipaasaamalam jyeshtaamalakshmeernaasayaamyaham
Abhoothimasamridhim cha me paapaanam swahaa//
10.Annamayapraanamayamanomayavignaanamayamaanandamayamaathmaa me
sudhyanthaam jyothiraham virajaa vipaapmaa bhooyaasam swaahaa//
Anuvakam 67 Sapthashashtithamonuvaaka:
1.Agnaye swaahaa/viswebhyo devebhya:swaahaa/
Dhruvaayam bhoomaaya swaahaa/
Achyuthakshithaye swaahaa/
Agnaye swishtakrithe swaahaa/
Dharmaaya swaahaa/
Adharmaaya swaahaa/
Adbhya :swaahaa/
Oushadhivanaspathibhya :swaahaa/
Rakshodevajanebhya :swaahaa?
Grihyaabhya:swaahaa/
Avasaanebhya:swaahaaa/
Avasaanapathibhya:swaahaa/
Sarvabhoothebhya :swaahaa/
Kaamaaya :swaahaa/
Antharikshaaya swaahaa/
Yadejathi jagathi yacha cheshtathi naannno bhaagoyam namne swaahaa/
Prithivyai swaahaa/
Antharikshaaya swaahaa/
Dive swaahaa/
Suryaaya swaahaa/
Chandramase swaahaa/
Nakshathrebhya swaahaa/
Indraaya swaahaa/
Brihaspathaye swaahaa/
Prajaapathaye swaahaa/
Brahmane swaahaa/
Swadhaa pithrubhya :swaahaa/
Namo rudraaya pasupathaye swaahaa/
Devebhya:swaahaa/
Pithrubhya :swaahaa/
 170 
 

Bhoothebhyo nama:
Manushyebhyo hanthaa/
Prajaapathaye swaahaa/
Parameshtine swaahaa//
2.Yathaa koopa:sathadhaara:sahasradhaaro akshitha:
Evaa me asthu dhaanyam sahasradhaaramakshitham//
Dhanadhaanyai swaahaa//
3.Ye bhoothaa pracharanthi divaanaktham
Balimichantho vithudasya preshyo:
Thebhyo balim pushtikaamo haraami
Mayi pushtim pushtipathirdadhaathu swaahaa//
Anuvakam 68 Ashtashastithamonuvaaka:
1.Om ThadBrahma/Om thadvaayu:/Om thadaathmaa/Om thathsatyam/Om
thathsarvam/Om thathpurornama://
2.Om anthascharathi bhootheshu guhaayaam viswamoorthishu/thwam yajnasthwam
vashadkaarasthwamindrastwam rudrastwam vishnustwam Brahma thwam
prajaaapathi:/Thwam thadaapa aapo jyothi rasomritham brahma bhoorbhuva:suvarOm .//
Anuvakam 69 Ekonasapthathithamonuvaaka:
1.Sradhayaam praane nivishtomritham juhomi/
Sradhaayaamapaane nivishtomritham juhomi/
Sradhaayaam vyaane nivishtomritham juhomi/
Sradhaayaam udaane nivishtomritham juhomi/
Sradhaayaam samaane nivishtomritham juhomi/
Brahmani ma Athmani Aathmaamrithathwaaya //
2.Amrithopastharanamasi/
3.Sradhayaam praane nivishtomritham juhomi/
Shivo maa visaaapradaahaaya/praanaaya swaahaa/
Sradhaayaam apaane nivishtomritham juhomi/
Shivo maa visaapradaayaaha/apaanaaya swaahaa/
Sradhaayaam vyaane nivishtomritham juhomi/
Shivo maa visaapradaahaayaa/Vyaanaaya swaahaa/
Sradhaayaamudaane nivishtomritham juhaami/
Shivo maa visaapradaahaayaa/udaanaaya swaahaa/
Sradhaayaam samaane nivishtomritham juhomi/
Shivo me visaapradaahaaya/samaanaaya swaahaa/
Brahmani ma Aathmaamrithathwaaya //
4.A mrithaapidhaanamasi//
Anuvakam 70 Sapthathithamonuvaaka:
1.Sradhaayaam praane nivisyaamritham hutham/
Praanamannenaapyaayaswa//
Sradhaayaapaane nivisyaamritham hutham/
Apaanamannenaapyaayaswa//
Sradhayaa vyaane nivisyaamritham hutham/
Vyaanamannenaapyaayaswa//
Sradhaayaamudaane nivisyaamritham hutham/
Udaanamannenaapyaayaswa//
Sradhaayaam samaane nivisyaamritham hutham/
Samaanamanenaapyaayaswa//
Anuvakam 71 Ekasapthathithamonuvaaka:
1.Angushtamaathra:purushonghushtam cha samaasritha:
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Isa:sarvasya jagatha:prabhu:preenaathu viswabhuk//

Anuvakam 72 Dwisapthathithamonuvaaka:
1 Vang me aasyan/naaso:praana:/ akshyeschakshu:/ karnayo:srothram/
baahuvorbalam/uruvoroja:/arishtaa viswaanyamgaani thanoo:/ thanuvaa me namasthe asthu
maa maa himsi://
Anuvakam 73 Thrisapthathithamonuvaaka:
1.Vaya:suparnaa upasedurindram priyamedhaa naadhyamaanaaa rishayo
naadhyamaanaa: Apa dhwaanthamoornuhi poordhi chakshurmumugdhyasmaannidhayeva
badhaan//
Anuvakam 74 Chathu:sapthathithamonuvaaka:
1.Praanaanaam granthirasi rudro maa visaanthaka: / Thenaannenaaapyaayaswa//
Anuvakam 75 Panchasapthathithamonuvaaka:
1.Namo rudraaya vishnave mrityurme paahi//
Anuvakam 76 Shadsapthathi thamonuvaaka:
1.Thwamemagne dhyubhisthwamaamsusukshanisthwamadbhyasthwamasmanaspari/
Thwam vanebhyasthawamoshadheebhyasthwam nrinaam nripathe jaayase suchi:
Anuvakam 77 Sapthasapthathithamonuvaaka:
1.shivena me samthishtaswa syonena me samthishtaswa subhoothena me samthishtaswa
brahmavarchasena me samthishtaswa yajnasyadwimanusamthishtaswop the yajna nama
upa the nama upa the nama://
Anuvakam 78 Ashtasapthathithamonuvaaka:
1.Satyam param paramsatyam satyena na suvarggarlokaachyavanthe kadaachana sathaamhi
satam thasmaathsatye ramanthe//
2.Thapa ithi thapo nnanasanaathparam yadwi param thapasthad durdarsham thad
duraadarsha thasmaathapasi ramanthe//
3.Dama ithi niyatham brahmachaarinasthasmaaddameramanthe //
4.sama ithyaranye munayasthasmaaschame ramanthe//
5.Daanamithi sarvaani bhoothaani prasamsanthi
Daanaannaathidushkaram thasmaadhaane ramanthe//
6.Dharma ithi dharmena sarvamidam parigriheetham
Dharmaannathiduswaram thasmaadharme ramanthe//
7.Prajana ithi bhooyaam sasthasmaath bhooyishtaa:prajaayanthe
Thasmaathe bhooyishtaa:prajanane ramanthe//
8.Agnaya ithyaaha thasmaadagnaya aadhaathavyaa://
9.Agnihothramityaaha thasmaadgnihothre ramanthe//
10.Yajna ithi yajnena hi devaa divam gathaasthasmaadhyagne ramanthe//
11.Maanasamithi vidwaamsasthasmaadwidwaamsa eva maanase ramanthe//
12.Nyaasa ithi brahmaa brahmaa hi para:paro hi brahmaathaani vaa ethaanyavaraani
thapaamsi nyaasa evaathyarechayath ya rvam videtyupanishath//
Anuvaakam 79 Ekonaaseethithamonuvaaka:
1.Praajaapatyo haaruni:Suparneya: prajaapathim pitharamupasasaara
Kim bhagavantha:param vadantheethi thasmai provaacha//
2.Satyena vaayuraavaathi satyenaadityo rochathe divi satyam vaacha:Prathishtaa satye
sarva prathishtitham thasmaathsatyam paramam vadanthi//
3.Thapasaa devaa devathaamagra aayana thapasaarshaya:suvarnuavindana thapasaa
sapthnaanpranudaamaaraatheestahpasi sarvam prathishtitham thasmaathapa:paramam
vadanthi//
4.Damena daanthaa:kilbishamvadhoonuanthi damena brahmachaarina: suvargachana damo
bhoothaanaam duraadarsha dame sarva prathishtitham thasmaaschama:paramam
vadanthi//
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5.Samena shaanthaa:shivamaacharanthi samena naakam munayonuavindan samo

bhoothaanaam duraadarsha same sarvam prathishtitham thasmaaschama: paramam
vadanthi//
6.Daanam yajnaanaam varootham dakshinaa loke daathaaram
sarvabhoothaanyupajeevanthi ,daanenaaraathirapaanudantha,daanena dwishantho mithraa
bhavanthi daane sarvam prathishtitham thasmaadhaanam paramam vadanthi//
7.Dharmo viswasya jagatha:prathishtaa loke dharmishta prajaa upasarpanthi dharmena
paapamapanudathi dharma sarvam prathishtitham thasmaadharma paramam vadanthi//
8.Prajananam vai prathishtaa loke saadhu prajaayaasthanthum thanuana:
pithrunaamanruno bhavathi;thadeva thasyaanrinam thasmaath prajananam
paramam vadanthi//
9.Agnayo vai thrayee vidyaa devayaana:panthaa gaarhapatya rik prithivee
rathantharamnuaahaaryapachana:yajuranthariksham vaamadevyamaahavaneeya: saama
suvargo loko brihasthasmaadagneen paramam vadanthi//
10.Agnihothram saayam praathargrihaanaam nishkrithi:swishtam suhutham
yajnakrathoonaam praayanam suvargasya lokasya jyothisthasmaadagnihothram paramam
vadanthi//
11.Yajna ithi yajno hi devaanaam yajnena hi devaa divam gathaa
yajnenaasuraanapaanudantha yajnena dwishantho mithraa bhavathi yajne sarvam
prathishtitham thasmaadhyajnam paramam vadanthi//
12.Maanasam vai praajaapatyam pavithram maanasena manasaa saadhu pasyathi manasaa
rishaya:prajaa asrujantha maanase sarvam prathishtitham
thasmaanmaanasam paramam vadanthi//
13.Nyaasa ithyaahurmaneeshino brahmaanam brahmaa viswa: Kathama:
swayambhoo:prajaapathi:samvatsara ithi//
14.Samvatsaro asou aadityyo ya esha aaditye Purusha:sa parameshti brahmaathmaa//
15.Yaabhiraadityasthapathi rasmibhisthaabhi:parjanyo varshathi
parjanyenoushadhivanaspathaya:prajaayantha oushadhivanaspathibhirannam
bhavatyannena praanaa:praanaibalam balena thapasthapasaa sradhaa sradhayaa medhaa
medhayaa maneeshaa maneeshayaa mano manasaa shaanthi :shaanthya chitham chithena
smrithi:smrityaa samara:smaaena vignaanam vignaanenaathmaanam
vedayathi;thasmaadannam dadansarvaanyethaani dadaathyannaathpraanaa bhavanthi
bhoothaanaam praanairmano manasacha vignaanam vignaanaadanando brahma yoni:
16.Saa vaa esha purusha:panchadhaa panchaathmaa yena sarvamidam protham prithvi
chaanthariksham cha dyouscha disaschaavaantharadisaascha sa vai sarvamidam jagathsa
sabhootham sa bhavyam jignaasakluptha rithajaa rayishtaa:sradhaa satyo
pahaswaanthamasoparishtaath/gnaathwaa thamevam manasaa hridaa cha bhooyo na
mrityumupayaahi vidwaan /thasmaannyaasameshaam thapasaamathirikthamaahu://
17.Vasuranuo vibhoorasi praano thwamasi:sandhaathaa Brahman thwamasi
viswasrithejodaasthwamasyagnerasi varchodaasthwamasi suryasya
dhyumnodaasthwamasi chandramasa upayaamagriheethosi brahmane thwaa mahase//
18.Omityaathmaanam yunjeetha/ethadwai mahopanishadam devaanaam guhyam/ya evam
veda brahmano mahimaanamaapnothi thasmaadabrahmano
mahimaaanamityupanishada//
Anuvakam 80 Aseethithamonuvaaka:
1.Thasyavam vidusho yajnasyaathmaa yajamaana:sradhaa pathnee sareeramidhmmuro
vedirlomaani bahirveda:sikhaa hridayam yoopa:kaama aajyam
manyu:pasusthapognirdama:samayithaa (daanam) dakshinaa vaagdhotaa praana udgaathaa
chakshuradhyuryurmano brahmaa srothramagneethyaavadghreeyathe saa deekshaa
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yadasanaathi thadwaviryathpibanthi thadasya somapaanam yadramate thadupasado

yathsancharatyupavisatyuthishtathe cha sa pravargyo yanmukham
thadaavahaneeyo yaa vyaahrithiraahuthiryadasya vignaana thajjuhothi yathsaayam
praatharathi thatsamidham yathpraatharmadhyandinam saayam cha thaani savanaani ye
ahoraathre the darsapoornamaasou yerdhamaasaascha maasaascha the chaathurmaasyaani
ya rithavasthe pasubandhaa ye samvatsaraascha parivatsaraascha
thehargana:sarvavedasam vaa ethathsarvam yanmaranam thadavabritha ethadwai
jaraamaryamagnihothram sathram ya evam vidwaanudgayane prameeyathe
pithrunaameva mahimaanam gathwaa chandramasa:saayujyam gachathyethou vai
suryaachandramasourmahimaanaou brahmanou vidwaanbhijayanthi thasmaad brahmano
mahimaanamaapnothi thasmaad brahmano mahimaanamityupanishatha// OM sam no
Mithra :sam varuna:/
Samno bhavatyaryamaa/ Sam na indro brihaspathi:
Sam no vishnururukrama: Namo brahmane/ Namasthe vaayo
Thwameva pratyaksham brahmaasi Thwameva pratyaksham brahmaavaadisham
Rithamavaadhisham Satyamavaadhisham
Thanmaamaaveetha Thadvakthaaaramaaveetha Aavinmaama aavidwakthaaram//
Om sahanaavavathu/saha nou bhunakthu/saha veeryam karavaavahai/thejaswi
naavadheethamasthu/maa vidwishaavahai// Om shanthi shaanthi shaanthi://
Rudra, do not kill our great ends/goals.Do not kill our children.Do not make our animals,
fathers and mothers ,dear wives and bodies suffer and cry.In Atharvaveda instead of
Mahantha the word Vahantha is used (meaning animals which carry men and burden).All life
forms ,domestic animals and living things are to be protected from untimely death is the
essence of the prayer .The prayer also includes a healthy happy life without sorrows and cries
.
Anuvaka 53
Rudra,do not make our children,grandchildren lifespan,cows and horses cry and perish.Our
warriors should not kill by their cruelty and anger.We ,the offerers of Havis ,humbly prostrate
before you. Thoka means sons and Thanaya means grandsons according to Sayana.The
warriors who are cruel and angry kill animals and men indiscriminately in battle.This should
not happen ,says the Rishi.But ,then what is the role of a warrior ,one may ask.The warrior
has to do the killing only as a duty or a defence and should not do it as a revenge or a
emotional cruel act.The teaching of Krishna to Arjuna also says this. In sangam literature we
find the Puratchi wars where warriors take away cattle but they do not kill them.The rishi
does not want destruction of life or of food (annam).The peace talks of MadalaBrahmana in
Chilappathikara to Chenguttuva is on these lines.The greed and power of a king has to be
controlled by the unselfishness and the compassion of a Guru (Brahmana/Samana/Budha) .
This is a factual educational history .The truth of this great lesson is not seen by modern
historians who always find fault with the academic educational stalwarts of our ancient world
who were knowers of Brahman and hence called Brahmana .
Anuvaka 54
Prajapathe,all these worlds were born within you.Not from anyone else.They do not go
beyond you.Whatever be the desires with which we do worship of Thee, let those come to
us.Let us be the Lords of Rayi .
Anuvaka 55
(see first anuvaka sloka 42 for the repetition )
Anuvaka 56
This is the Mahamrityunjayamanthra . I do yajana of the Thrayambaka which is fragrant and
which makes us enriched.Like a cucumber liberated from its stalk , let me be liberated from
death.And not from amrithathwa(eternity). This is seen in Vajasaneyasamhitha for the four
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purushartha.Yajamana circumambulates the Ahavaneeya fire and utters this manthra.After

that the same manthra is repeated by virgins changing the word Pushtivardhana as
Pathidevanam and they too circumambulates fire. Thrayambakam is the bow of Shiva .The
other meanings are the one with three eyes,the three fires,the three powers or sakthy. This
bow was broken by Rama and he was married as Pathideva by Sita ,and she followed him as
a shadow throughout life. The householder protects the three fires,the three generations- one
before him,his own generation,and one after him- for continuity of civilizations,races and
educational systems.The three powers Saraswathy ,Lakshmi and Parvathy follows human
beings as wisdom, wealth and valour for success in life.
Anuvakam 57
Death,your ties for killing men are thousands and lakhs.We ,by the power of maya (magic)of
our Yajna(sacrifice)remove all those ties .
Anuvaka 58
Mrityave swaha is repeated twice.Hailing death .Repeating twice means two oblations are
consecrated separately .
Anuvaka 59
Agne,remove all sins done by deva,manushya,ancestors,by my own self,and by others.
Remove all sins of day and night,in awakened, sleepy and dreamless states,done knowingly
and unknowingly and by contact with sinners.
Anuvaka 60
Divine beings,Vasus,whatever sins done by word (toungue)mind (thought) and deed (actions)
,whatever insults done,thought uttered to divinity,be deposited in those who come to hurt us
and liberate us from such sins.Swaha.
Anuvaka 61
The one who attracts desires(Kaama).Namo Nama: The Kaama attracted by Kaama does .I
am not doing that.I am not the creator of Kaama.I am not the cause of Kaama either. He,
Kaama,for Kaama Swaaha. Here the desire or Eros as a deity called Kaama is propitiated .It
is said that that kaama is the cause of all the actions and the Athaman is devoid of any
sins.The creation of desires and the actions out of desire are not done by me,but they are
natural things to human race and therefore the deity Kaama is alone responsible for it.In
Manusmrithy : Yadhyadkuruthe janthu :thathad kaamasya cheshtitham “is mentioned.That
Icha or will or desire is here called a deity .
Anuvaka 62
The same sloka .Instead of Kaama the word is Manyu or anger.Anger is derived from desire
(See Gita).
Anuvaka 63
I offer thila(sesame) with rasa(water)pishta(rice offering)gandha(sandal) .Enjoy within my
mind .Swaha .I get cows,gold,wealth,eatables and drinkables and all Prosperity (sarvasri)
.Swaha.Give me Sri, Lakshmi, Pushti,Keerthi, satya, Brahmanya,Bahuputhrata,sradha,medha
and praja .Swaha.
Anuvaka 64
This sesame seed which is black and white ,soft and oily and sweet removes all sins and
blemishes within me and makes me purified.Swaha.This sesame removes the sins like eating
food of thiefs,food of the ancestral rites, Brahmahatya, sleeping with one’s preceptor’s
wife,theft of cows,drinking alcohol,and killing embryos etc and makes one peaceful
(shanthim samayanthu).Swaha. After that a repetition of the part in 63rd anuvaka on
sri,lakshmi,pushti etc is given
Anuvaka 65
Let my prana,apana,udana,samana and vyana be purified.Let be me liberated from sins,and
without any dusts(rajas/blemish)let me become Jyothis(light) . Swaha. Let my speech , mind,
 175 
 

sight,hearing,taste ,smell,semen, intellect, intentions/imaginations and goals be purified by

this offering.Let me become the supreme Light(Jyothi)devoid of all blemishes, impurities,
sins and dusts and the causes of all these,and devoid of all passions(which cause impurity).
For this gola I offer the oblations to the pure fire(Agni).Swaha. The person who offers thus
makes his/her organs of perception,mind,intellect and sensory motor apparatus pure and thus
makes the fire in his/her brain /nervous system(Naadi) shine as the greatest Jyothis or
enlightened being .The person is awakening the best in oneself as God /fire .Uthishta
Purusha(Awaken,Arise ,The Purusha) is the manthra to the best part within oneself .Jeeva is
here Brahman itself.These Manthra are also uttered before one takes up sanyasa .
Anuvaka 66
The qualities of sound,touch,colour,taste,smell are all purified by this oblation. Let me thus
become the absolute Jyothi(light) devoid of all blemishes,sins,dust etc and for that goal I give
oblations in fire .Swaha. May my deeds(actions) done through my mind (thoughts) speech
and body be purified.Let me become the supreme light devoid of all blemishs and their
causes and passions .For that goal I do oblations in fire.Swaha. Let me not have any
suppressed passions or ego (Avyakthabhavairahamkara).Let me be the supreme Jyothi devoid
of any passion,sins,blemishes and for that aim I do this offering.Swaha.Let my body be
purified. Let me be the Jyothi absolute and supreme without blemishes,sins and their
causes.For that goal I do the oblation in fire .Swaha.Let my internal organs also be
purified.Let me be the supreme light devoid of sins, blemishes,their causes etc and for that
end I offer the oblations to fire.Swaha.Let my infinite self-Paramathman be purified by this
oblation. Let me become the supreme jyothi devoid of blemishes,sins their causes etc and for
that I offer the oblations in fire .Swaha.These oblations be made for the deity of hunger and
thirst (individually).Swaha.May this oblation be made to the joined deity of hunger and thirst
.Swaha.May this oblation be offered to the allpervading supreme .Swaha.May this oblation
go to the supreme who gives and ordains the Rg chantings. Swaha. May this go to the oen
who is interested in his creation (the cosmos). Swaha.Om .I am Pranava.For that realization
may this offering be made in fire.Swaha. Om Swaha . The impurities of hunger and thirst
come before auspicious Lakshmi and is called Jyeshta .Let those Alakshmi be destroyed.The
sins of poverty and (asamridhi)and lack of Bhoothi (luxuries) be ended .The annamaya(full of
food),Praanamaya(full of life) manomaya(full of mind) Vignanamaya(full of knowledge
/wisdom) anandamaya(full of bliss) Athman is pure Jyothy and I am that purest Athman ,the
supreme light devoid of all sins of the earth .Swaha. The namaskara is given to hunger and
thirst ,so that they are removed .The namaskara to the different ritha or orders which bring
cyclical prosperity is interesting .The ritha and Rithavidhana (the order and the orderly
scheme of cosmos ) the person who is interested and expert in Karsha (Krishi/agriculture) so
that hunger and thirst are removed from earth is also given namaskaram.
Only if one is interested in Karsha there is Uthkarsha or forward evolution is shown
(Karshothkaaya swaaha). Vivithi or Vivishti means one who enjoys in Paroksha and vividye
means this .Vish is to spread everywhere. Vivishti is the allpervasive nature of God as Vishnu
. Lakshmi or Goddess of wealth and prosperity is the consort of Vishnu and she comes
following hunger and thirst which makes man interested in making food (agriculture) for
survival.Thus the cyclical seasons,the foodproducing agroeconomy leading to prosperity and
the physical,mental,intellectual and spiritual health and evolution of humanity is hailed in
these oblations .
Anuvaka 67
This contains 36 short mantra for worship and oblation .The first 6 are for Vaiswedeva.Here
the supreme is worshipped as fire,unified total whole of all deities, permanent fixed and the
greatest cosmic being,as permanent earth or abode of beings,and the supreme unchanging
abode as well as the dharma or right sacrifice .Svishta is rightly made .Durishta is wrongly
 176 
 

made sacrifice.Fire or agni by purification corrects all wrongly made sacrifices .Garhapatya
fire is the Svishtakrit. Agnaye swaha Fire ;Viswebhyo devebhya swaha All deities of the
cosmos as whole;Dhruvayam bhoomaya swaha Permanent dhruva ,the Bhooma/ greatest
Dhruvakshithaye swaha Permanent earth as abode Achyuthakshithaye swaha Earth which is
achyutha,never destroyed Agnaye swishtakrithe swaha Garhapatya fire Dharmaaya swaha
Duty/ responsibilities/ order Adharmaaya swaha Opposite to dharma Adbhaya swaha Waters
oushadivanaspathibya swaha Herbs,plants,trees,plant life Raksho devajanebhya swaha Both
protectors(raksha)and divine(shining ) Guhyaabhya swaha Secret rites(household/private rites
in a family)
Avasanebhya swaha The deities of all such rites dwelling at the outskirts of a village/city /
funeral rites
Avasanapathibhya swaha The Lords of such final rites
Sarvabhoothebhya swaha All the five elements
Kaamaaya swaha The desire/will/eros
Antharikshaaya swaha Winds in the interspace of earth and heaven
Yadegni jagathi yacha cheshtathi
Namno bhaagnethayam namne swaha
That name which denotes all the moving and non-moving in the universe .Namne swaha
because the totality of names as Veda is a naama
Prithivye swaha Earth Antharikshaya swaha Whatever dwells in the interspace beyond earth
and below sun
Divai swaha Heaven/day
Suryaya swaha Sun
Chandramasai swaha Moon
Nakshathrebhya swaha Stars
Indraya swaha Indra the God of all Indriya or senses
Brihaspathaye swaha Preceptor of Gods.Jupiter
Prajapathaye swaha Lord of all created beings
Brahmanai swaha Brahman
Swadhaapithrubhya swaha Ancestors and swadha (their offering) Namo Rudraaya
pasupatahye swaha Rudra ,the Lord of Pasu /animals who makes us cry
Devebhya swaha Divine beings
Pithrubhya swadhaasthu Ancestors and swadha is again
mentioned.Swadha is for ancestors.
Bhoothebhyo nama: Five elements.Here swaha is not used,But Nama: is used . This shows
Bhootha are considered as deities.Nama is for deities Manushyebhyo hanthaa Humans.
Hantha is used here for men .Not Nama: or Swaha.Hantha is for men .Swaha is for energy of
fire . Prajapathaye swaha Lord of all praja/creation Parameshtine swaha The supreme
Brahman Just like a well though it is having a hundred and thousand outlets of flows never
ceases to exist ,just like that let me have thousand flows of grain production forever.The 37th
swaha is for Dhanadhanye swaha.The koopa or Suranga (perennial water sources)are natural
flows of water , still seen in North Malabar as water fountains for all seasons.The ground
water gives such neverending flow of water and prosperity for an agroeconomy and the rishi
is aware of this .The food and wealth has to be continuously made available for a nation to be
selfsufficient and for giving alms to all and for trade and commerce and sharing barter . The
parivara or groups of followers of Shiva (Shivabhootha) are traveling day and night desirous
of Bali (offerings) and I having desire to be prosperous give Bali to them.Let the Lord of
prosperity give me prosperity. Vithuda is the Rudra of the Kaalagni (samhara).Bhoothagana
are the five elements.During the dry seasons and hot seasons the five elements are in need of
food and drink and only the person who have produced surplus grain and preserved water
 177 
 

reservoirs can provide them with food and drink and destroy hunger and thirst .The life is a
sacrifice for sharing what we have with others . Let God be satisfied in such a lifestyle and
give me abundance for the sake of all the members of society is the prayer here. In
Chilappathikara also Ilankoadikal mentions that Bhootha travel around desirous of
offerings(Bali) .
Anuvaka 68
Namaskaram to that Puram(city) which is Brahman, Vaayu,Athman,Satya,and Sarva
(everything).You travel within the cave of the elements as Viswamurthy (form of cosmos)
.You are Yajna, Vashatkaara,Indra, Rudra,Vishnu, Brahman, Prajapathy .You are that .You
are waters,Jyothis(light) Rasa (essence) and nectar(amritha).You are Brahman ,You are
Bhu,Bhuvar and Suvarloka.Om .
Anuvakam 69
I offer the Amritha(nectar) with sradha(concentration) in prana,apana, vyana, udana and
samana (the five praana).In Brahman let my Athamritha(nectar of my Athman)be offered.
Amritha(nectar)is the base (upastharana)for all beings . Before eating solid food the water has
to be taken and uttering this manthra one has to drink it because without water no life is
possible and all food(annam)is only transformed water only . This auspicious(Shivam)
Homadravya (the thing for oblation) enter my being and destroy my hunger and thirst .The
food and water as amritha I offer with concentration(sradha)into my praana(life energy) of
the five forms.(prana,apana,vyana,samana,udana).By these let me be one with the supreme
Lord and attain immortality .Amritha is a covering (apidhaana). It is covering for solid
food,for earth .It is covering for the dead things (amritha as cover of Mritha)
Anuvaka 70
Therefore with sradha I offer the amritha in my praana and cover/protect it and strengthen it .
Anuvaka 71
Purusha is of the size of one’s thumb and is dependent upon the thumb(as measurement
/unit).The Lord who is the Isa or God of all the universes ,eats all the worlds and become
satisfied and enjoys them . Just by a single sumptuous meal the purusha within is satisfied
.The one who is Lord of everything enjoys the unit of each and every being within it ,and
therefore every single offering made by every being is enjoyed and relished by that great God
.This is possible because the same Cosmic Purusha dwells in every being as the unit of ones
thumb (measured by each person) .That is God is in everything everywhere .The meal taken
by oneself and given to any being is actually meal or offering for the God itself. As a symbol
after taking a meal and washing mouth and hand ,one pours some water on the right toe .The
space inside one’s heart is corresponding to the same measurement of one’s right toe and by
offering water to that unit one is offering to the universal cosmic Purusha .It is a symbolic act
of propitiating entire cosmic Purusha dwelling in ones own self(Athman).The whole being is
purified by a Yogic thought experiment of ceremoniously pouring water on a unit of energy .
Anuvaka 72
Word in face,breath in nose,vision in eyes,hearing in ears,strength in arms ,and virility in
thighs be created (by the offering of food ).The gross body with its subtle organs and tissues
be healthy without any defect and with all its organs (sarvangha) .Namaskaram to Thee.Do
not hurt me.Here again the food intake and its purpose is very scientifically said .
Anuvaka 73
Like the two twin Suparna birds,with dear intellect ,destroying all sins in them, the sinless
Rishis attained Indra .They asked: Remove our darkness.Their eyes /vision became whole
and they became blissful.Like them give liberation to us who are bound (by body and desires
).
Anuvaka 74
 178 
 

Rudra, You are the granthi(thread)of the praana.Enter me as the end (Lord of end – Anthaka)
and protect me with food .It is the same God who enters us as food and give us health and
enters us during death and ends our life .
Anuvaka 75
Namaskaram to Rudra and Vishnu .Protect us from death
Anuvaka 76
Agne,you are the king of kings .You shine in heaven and everywhere.You are born in water,
clouds,stones,forests,herbasl medicines,sun and everywhere. This is an eulogy to
electromagnetic energy residing in everything as fire .
Anuvaka 77
Yajna,I prostrate before your presence.Let me be spread by auspiciousness (Shiva).Let me be
attained by the giver of bliss.Let me be attained by the good elements. Let mebe attained by
Brahmavarchas,yajna,and by ridhi(prosperity in plenty).
Anuvaka 78
The truth which is beyond the absolute is not conquered by truth or by heavens.The truth is
the Sath (truth/essence).Therfore enjoy in Truth alone.
Thapas(austerity) is greater than Upavasa (vow of not eating food).Because it is difficult to
attain Thapas.Therefore enjoy in Thapas . Dama(the control of the senses) is the base of
Brahmacharya (journey or order of Brahman /vow of celibacy).Therefor enjoy in Dama.
Those sages who dwell in forests say shama (tranquility or peace of mind/silencing mind) is
the way of liberation.Therefore enjoy shama or silence of mind. Every creature praise
daanam ( sacrifice/giving alms) as the supreme.It is difficult to give everything without any
selfishness. That is why selfless sacrifice is the supreme .Enjoy in selfless sacrifice as Daana.
Dharma is a way for liberation.By doing one’s dharma we hold together entire universe as
One .The unity obtained by performance of dharma selflessly is a hard task .Therefore enjoy
in doing the dharma ordained for unity of all. (dharmena sarvam idam parigriheetham = all
these is held together by dharma ). Prajanana (procreation)is the greatest act according to
majority of living beings. Because by children(next generation) only the races survive and
therefore enjoy the act of procreation .Agni (the fires)are the greatest means to salvation/
liberation according to vedic scholars and therefore the fires (the various energies) have to be
consecrated.Agnihotra (the yajna of fire by the householder) is therefore the greatest Thapas,
and enjoy in Agnihotra of householders. Others hold that Yajna like Jyothishtoma etc is the
greatest Thapas,and best way for attaining liberation.Divine beings got salvation by their past
deeds of sacrifice and enjoyed heavenly bliss.Therefore those who are fixed in Veda do yajna
and enjoy in it.The scholars(vidwan/wise )say Manasa (introspection of mind) is the best and
greatest thapas and therefore enjoy in the introspective mind and its thought processes.Nyasa
(sanyasa)is the best and greatest method according to Brahma Hiranyagarbha ,the first Yogic
scholar . Hiranyagarbha is the supreme absolute .Therefore it is the best and all others are
inferior to that thapas said by Hiranyagarbha.Therefore ,enjoy in sacrifice or sanyasa of
all.This is the secret doctrine of the Upanishad.
Anuvaka 79
Aruni,the son of Prajapathi and Suparna approached his father Prajapathy and asked: which is
the supreme means of liberation taught by the ancients? To him Prajapathy said:
“The wind blows by truth.By truth the sun shines in sky.Truth is the basis of
speech.Everything in life depends upon truth.Therefore truth is the supreme means of
liberation.”By Thapas the divine beings attained their divinity.By thapas seers attained
heaven gradually.By thapas w eget rid of our enemies who stand as obstacles to our
achievements.Everything is based on thapas and therefore Thapas is supreme.By sense-
control people remove all their sins. Ascetics reached heaven by control of senses.Sense
control is inaccessible to ordinary beings.Everything is based on sense control.Therefore
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control of our senses is supreme. By peace or calmness of mind (tranquility/silence of mind)

sages reached heaven.Calmness of mind is notattainable to ordinary beings. Everything is
based on calm mind.Therefore it is the supreme.in yajna sacrifice and giving away everything
(daanam) is the place of home/house/abode for the Varutha(for the commercial or the
traders). All living beings subsist on the one who gives away everything.By giving gifts and
food the enemies are won over by the giver.Thus they become enemyless.The unfriendly
become friendly by a gift (daana).Everything is established in daana as gift or dakshina.It is
the supreme way to liberation. Dharma is the support of universe.People come to a person
who is known to be a righteous one.Through dharma people chase away sins.Al are supported
by dharma.Therefore Dharma is supreme. Procreation is the foundation of races .The person
who continues the race by progeny in the right way,according to rules of scriptures,does his
duty to ancestral races. Therefore procreation is supreme.The great fires are the three vidya
(Thrayi). That lead to divinity.Garhapatya is Rgveda,Earth and Rathanthara saaman .
Anvaharyapacana is Yajur,anthariksha and Vamadevya saman .Ahavaneeya is saamaveda ,
suvarloka and Brihat saman .Therefore the path of sacrificial fires being the path of the
thrayividya is supreme for liberation.The agnihotra doen at morning and evening (sunrise,
sunset)is expiation of sins done during the householder’s life every day.It is a good yajna and
a homa and is the commencement of all yajna and Krathu .It is a path to heavenly worlds.
Therefore Agnihotra is supreme.Yajna is way to liberation.Scrifice is dear to Gods.Gods
attained heaven due to previous deeds of sacrifice.They drove away enemies by sacrifice.By
sacrifice those who are hostile to us become friendly .Everything is supported by sacrifice.
Therefore sacrifice is supreme.The most pure method is inward or internal meditation by
concentration to attain Brahman .Those who have a concentration and power of meditation
attain greatest and best results.By internal concentration of mind Viswamithra created
everything just by wishing for creation.Therefore powerful mind with introspection and
concentration is supreme.Snyas ais is best and great way to Brahman.Brahman is the
universal spirit ,bliss incarnate,selfborn,protector of universes ,the soul of Time and
Samvatsara .It is the unit of all measurements and is everywhere .Smvatsara is beyond the
sun.The person/purusha in sun is Hiranyagarbha.He is the Parameshtin (who protects
cosmos) and is Brahmathman , the supreme reality of innermost self of all creatures.Thus
Brahmapurusha of Samvatsara is representing sanyasa and is the supreme .The rays by which
sun give heat,transforms water to raincloud that shower rains.By rains from clouds herbs and
food andtrees grow.By food our senses are nourished and become powerful.When lifebreath
is so nourished oen gets strength and capacity to do thapas ,to practice selfcontrol, and other
rites.By such thapas ,the faith in scriptural injunctions develop as intellect .By faith mental
power is created .By mental power ,selfcontrol is made possible.By selfcontrol reflective
thought and from that calmness or silencing of mind happen.Following experience of
calmness of mind only we experience absolute truth.By the experience of truth repeatedly ,we
remember it .By continued remembrance a unbroken direct perception of truth happen.By
that one realizes one’s Athman.Thus by giving good nourishing food we are giving all these
to a person.The vital breath ,the senses of bengs are from food only and unbroken realization
of truth and bliss by reflection is possible only with food.Thus a seer who realizes the
supreme Brahman also realizes the importance and supremacy of food and food cycle .This
long passage is called Annasthuthy(praise of food) . The one who pervades earth,anthariksha
and heaven ,the directions and interdirections is fivefold and is made of five elements.The
one who attains supreme knowledge by sanyasa is this Purusha .He is all that is perceived in
present,was in the past and will be in future.Though apparently human,his/her true nature is
settled by continuous enquiry into Truth9Veda/Brahman) and what is attained by that new
birth is the right knowledge/wisdom.He /she is firmly fixed in the rich knowledge imparted
by Guru,and in faith in Truth.Thus he/she becomes self-resplendent.He/she is beyond
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darkness of ignorance. O,Aruni,By becoming a person with knowledge of that supreme

Brahman, through sanyasa ,with mind fixed in heart,do not again fall prey to death and cycle
of births.Sanyasa thus being supreme means of realization is the best for liberation. “O ,
Supreme being,Thou art giver of wealth of wisdom to us.Thou have become everything.
Thou unites individual souls in Suthrathman. Thou pervades universe.Thou art giver of
lusture to fire. Thou art giver of light and heat to sun.Thou art bestower of riches of light to
moon.Thou art taken in the upayaama vessel as soma juice for oblation.We worship Thee the
supreme who art such for the manifestation of light.Thus meditating upon the supreme the
sanyasin concentrates thoughts on Him uttering syllable OM.This syllable Om is the essence
of many Upanishads and is a secret guarded by Gods without imparting to the unfit.He who
practices meditation,with pranava on the Brahman attains Brahman .He attains greatness of
Brahamn ,Thus says the secret wisdom of Upanishads .
Anuvakam 80
The yajamana of a sacrifice is thus a sanyasin with supreme wisdom of self (Athman of
yajna).His wife is his sradha(concentration).His body is the sacrificial fuel.Chest is altar or
vedi .Hairs are holy grass .Veda is the tuft of hair on head.Heart is sacrificial post .Desire is
clarified butter.His anger is the animal to be immolated.His austerity is his fire.Selfcontrol is
the immolator. Gifts are his dakshina.Speech is his Hotha.Breath is Udgatah.Sight is
Adharyu. Mind is Brahman.Hearing is Agnidra.The lifespan is his preparatory rite.What he
eats is his oblation.Wht he drinks is the soma juice.When he delights that is the Upasad
rite.When he walks ,sits,stands that is his pravargya. Mouth is ahavaneeya fire.Utterance is
his oblation in it.Knowledge is his Homa.Eating in forenoon and afternoon is Samidhoma
.(oblation of fuel in fire).The three divisions of day are his savanna.Day and night are
darsapurnamasa sacrifices. The half months and months are chathurmasya. Seasons are
pasubandhana. Samvatsara and Parivatsara are ahargana.The total sacrifice is his Sathra.
Death is his Avabrithasnana. That person who knows this which is the conduct of a sanyasin,
covering all duties from agnihotra to sathra and terminating in death ,and that person who
dies in the northern course in the white half of moon reach the sun.The one who knows this
but dies in the southern course and in dark half attain the moon and ancestral worlds. A
Brahmana knows the greatness of both sun and moon.The Brahmana who knows the
Hiranyagarbha wins further beyond sun and moon.He attains Brahman ,the sath,chith ,
Ananda and thus the Upanishad concludes the wisdom of sanyasa . After that the
shanthimanthra is uttered .
Krishnavairajam
Mundaka Upanishad
Shanthipaada:
Om badram karnobhi:srunuyaama devaa badram pasyemaakshabhiryajathraa:
Sthirairangaisthushtuvaam sasthanoobhirvasema devahitham yadaaayu:
Om shaanthi shaanthi shaanthi!!!
Swasthi na indrovridhasravaa:swasthi na:pooshaa viswavedaa:
Swasthi nasthaarkshyo arishtanemi :swasthi no brihaspathirdadhaathu
Om shanthi shaanthi shaanthi !!!
Mundaka Upanishad starting from Om Brahmaa devaanaam ,contains mantra from
Atharvaveda.The vedavratha for Atharvana is wearing fire on head called Sirovratha,by
which the hairs on head are lost as if shaved.And hence the name Mundaka
(Mundana=shaving). For one who do Upasana on Brahmavidya by Athmabhaava ,
concentration and devotion are fixed in Brahman alone and thus the sorrows and difficulties
like birth,disease,old age ,death etc are lost. (Nishadayathi) .The causes of samsara as avidya
which obstruct the journey to Brahman are destroyed(Avasadayathi).Thus Upa and
Nishadayathi ; as well as upani,and sadayathi –in two ways these mantra are responsible for
 181 
 

giving meaning to the word Upanishad ,says Sankara.If all causes of samsara are shaved off
like hairs on head ,what remains is Brahman alone and the shaven head of sansyasin is a
symbol of this.
Mundaka 1
Khanda 1
1 .Om Brahmaa Devaanaam prathama:sambabhoova
Viswasya karthaa bhuvanasya gopthaa
Sa Brahmavidyaam sarvavidyaaprathishtaam
Atharvaaya Jyeshtaputhraaya praaha
Brahman was manifested as the creator of universe and as its protector ,as the first among the
Devas.That Brahman ,advised Brahmavidya ,in which all other Vidya are fixed,to his eldest
son Atharva. Here the creator as as a saguna Brahman is given.The Saguna imagination is to
increase Bhakthibhaava or devotion.Gopta means the protector or Gopaala also called
Pasupathi. These terms are both for Vishnu and Shiva and thus a Sankaranarayana samkalpa
is characteristic of Brighu gothra ,in whom the Guru has a shaved head.
Deva is one who shines or reveals by his light.SgunaBrahman is the first revealed light
among lights.Smbhaboova does not mean to be born but to become manifested or
revealed.The first light that shone out of darkness is meant by the first among the Devas ,and
in a Saguneswara aspect ,it is the first teacher with enlightened brain who teaches the Vidya
to next generation of humanity. How does Rishi Garga describe that light of lights?In
Gargasamhitha he describes Goloka protected by Krishna(Gopala)and Radha thus.It is even
beyond the Vaikunda of Vishnu.What we call our Brahmanda or our universe has a hole on
its upper plane made by the nail of the left thumb of Vamana , during Vishnu’s Avathar
.Through this thumbnail hole one can enter beyond this universe to other universes.Then our
universe will look like a tiny fruit only.And we can see innumerable universes of different
sizes some of the size of a Koovala fruit,some smaller ,revolving without touching each
other. From this plane if we go one crore yojana above there are eight cities . Above that is
the river Viraja and its shores .And in the shore of Viraja which is white in colour,(since it is
dustfree)is Goloka which is Asamkhyakotimarthanda Jyothishaam mandala.(The field of
energy of innumerable crores of suns). When the Bhudevi and Brahma of our universe with
their divine retinue tried to enter that world,an attendant Chandranana with golden dress and
a Vethra(a cluster of peacock feathers) comes and asks them “From which universe you are
coming?”
They are astonished and say “Is there any other universe?We haven’t seen any universe other
than ours.:
Chandranana said: Brahmadeva,There are crores of universes.And in each Brahma and divine
beings like you.You,have not known even the Grama name (Grama means a group) has not
come here.You are enjoying because of your unenlightened intellect.You have never come
out of your house(your universe).Therefore you feel that there is only one universe.It is as if a
fly sitting inside a fruit think that it is the world. This description of Gargamuni is at present
being discovered by astronomers .In the fields of energy which is vast and expansile for
crores and crores of Yojana ,and boundaryless, they have found out the possibility of other
universes and other beings for the last hundred years only.The famous equation of Einstein
E= Mc2 is a Vargamoola .That is –8X –8X ;and +8X+ 8X both are =64.Similarly =Mc2 and
–Mc2 are both E .When this negative energy state was integrated into Dirac’s theory in 1929
the knowledge that for an object an antiobject and for an electron a positron ,for a universe an
antiuniverse was conceived.Only then the Hole theory of Dirac scientific world accepted as
possible.The photons,due to movements of quanta stike on the negative energy of space those
negative quanta get displaced and in the place where they were previously seen a hole will be
formed.The electron and antielectron in subtle plane and universe and antiverse in gross plane
 182 
 

is possible .Similarly the multiverses beyond our universe and its “hole” is imagined by
Garga .Only a astronomer of high order can have such an imagination.The Dwarapuri (or
doors)of Srikrishna as Thamodwara or black holes leading from universe to universe is a
symbol of that.The essence of each universe flow through it to reach the next world.The
Viraja or Krishna is the consort of SriKrishna and is that essence which flow as prosperity
,and food to all worlds.The field of energy though appearing as dark is not empty space and
neither is it a vaccum.The so-called empty vacuum is not really empty.According to modern
astronomers the real particles are like froth and bubbles on a sea of quivering vacuum activity
.The particles are the phenomenal appearances of the space itself.Particles are the bubbles.
Space is the underlying sea water. This concept itself is made clear by Garga by calling the
sea of energy as Apas from which everything is created .The KrishnaViraja river is Subra
(white) and with waves and foams and bubbles forming multitudes of universes and beings.
The interaction between two particle means interaction between two Mandala(fields of
energy) and the vibration of the energy strings is the reason for the different appearances and
views. The superstring theory is a modification of this only. The present superstring theory
has ten dimensions ,nine for space and one for time .Indian astronomers made it into nine star
clusters making universes and Time.The seen universe of ours is only 1/10th of the unseen
universe matter.This unseen 90 % matter is called shadow matter by modern scince.Usually
this unseen world does not interact with seen world.That is why it is unknown.Suppose,in a
person’s consciousness ,at some time,this unseen universe starts interacting,in his Chidakasa
or energy space within,this is directly perceived.That person who is lucky ,whether modern or
ancient scientist, the unmanifested is made known to the others too.When the unmanifested
unseen Fields of energy was called Krishna by Gargya,it is named Dark matter by modern
science.The language has changed from Sanskrit to English but idea has not changed. In
Chandogya Upanishad golden and silver eggs are said .And in Prasnopanishad they are
Praana and Rayi (Suvarna/ Rajatha). In Superstring theory their parallels are ordinary matter
and dark matter.The creator of such multiverses,and its protector is the first enlightened Guru
who gave this knowledge to his eldest son .Thus Brahman as light(Saguna God)and Atharva
as the first enlightened human being has to be understood.The position of Atharvan is then
that of Adam in Hebrew.
Sl 2
2 Atharvena yam pravadetha Brahmaa
Atharvaam thaam purovaachaangire Brahmavidyaam
Sa Bhaaradwaajaaya Satyavahaaya praaha bhaaradwaajomgirase paraavaraam
The Brahmavidya given to him by Brahman,Atharva gave to Angiras.Angiras advised it to
Satyavaha,son of Bharadwaja .Bharadwaja transferred it to the races of Angiras.Thus for
generations it is being protected by Bharadwaja and Angirasa Gothra.
Sl 3 .Sounako ha vai Mahaasaalomgirasam vidhivadupasanna:papracha
Kasminnu bhagavo vijnaathe sarvamidam vijnaatham bhavatheethi
Sounaka ,the Mahaasaala ,approached Angiras with respect and asked: Bhagavan,By
knowing which one can know everything?”
Mahaasaala means the Yajnasaala or sacrificial hall which is great and big.Sounaka is the
owner, or Yajamana of that .This Sounaka has a Astronomy work to his credit called
Sounakahora and is a vedic Rishi.And it was from this Sounaka’s sacrificial hall that
Pulisacharya heard about the Suryasidhantha and made a modification of it called
Poulisasidhantha.Sounaka means the son of Sunaka.All the successors of Sunaka’s race are
called Sounaka . The ancient people of India used to consider themselves as the race of
certain stars and planets.Angiras are gothra of Vyazha ,the RajaGuru /Devaguru (Jupiter).
Sunaka is dogstar and its Gothra are Sounaka (Sirius )They are also called Sarameya or
children of Sarama ,the mother of Naaga or serpents .Among the five stars of Punarvasu seen
 183 
 

in the shape of a bow we find the stars Sunaka and Sarama too.Srama is the twin sister of the
Aswins called Kaksheevan and Purudamsas (In Greece the Custor and Pollux) and is mother
of elephants,serpents ,dogs and Chandala alike .She is the mother who shows the hidden
energy worlds of Goloka to Indra in the Veda.She is a messenger star to those unknown
worlds..Here the duty of Sounaka ,a Sarameya also is to open and show the way to that
Brahmavidya.By just a single question to his Guru Angiras,Sounaka opens up the way for
thousands of successors to explore it themselves.
Sounaka does his duty by the law of Madhyadeepika(middle lamp).If we keep a lamp
between two rooms,it will show both rooms.The knowledge of the past ,to be transferred to
the future generations,the present generation is likewise a middle lamp .The Sirius or dogstar
as the messenger dog between the present universe and the past and future universes is also of
the same type.The question is by knowing what ,everything will be known.By knowing the
present universe of ours alone we do not become Sarvagna and that secret of
JyothishaBrahman is in the question. The Poorvapaksha thinks that since the object is
unknown ,this question has no meaning.But Sankara does not agree with that.By asking a
question,reducing the unnecessary abundance of words,and simplifying it, Sounaka is
proving that sarvagnathwa is possible for a human being.In modern times scientists are using
crores of words in crores of texts to explain their views about a unified theory .For
communication of such profound ideas of Advaitha (unification)sometimes it is necessary to
use such excess words (Vakyajaalam mahaaranyam chithabramanakaaranam according to
Sankara)but to experience it by oneself no word is necessary.Therefore Sankara praises
Sounaka who tries to open the lock of words with minimal words.Einstein actually did a
similar thing using minimal letters .
Sl 4
4.Thasmai sa hovaacha/ Dwe vidye veditavye ithi ha smayadBrahmavido vadanthi paraa
chaivaaparaa
Angiras told Sounaka:There are two types of Vidya,the knowers of Brahma has said..Para
and Apara. Knowers of Brahman are seers of truth and have known both Paravidya as
Paramathmavidya and Aparavidya as dharma,adharma and their effects .But Sounaka asked
by knowing which everything is known. Angiras does not give a direct answer to that
.Sounaka did not ask the types of Vidya.By which one gets Sarvagnathwa is the question.But
this doubt of Poorvapaksha is not correct.Aparavidya is Avidya.By getting that alone one will
not become sarvagna.For oen who got Paravidy aon the other hand ,Aparavidya is easily
made available.Angiras ,thus introduces the two types of Vidya to drive in the point in
question.
Sl 5
5 Thathraaparaa Rigvedo yajurveda:saamavedotharvaveda sikshaa kalpo vyaakaranam
niruktham chando Jyothishamithy.
Atha paraa yayaa thadaksharamadhigamyathe
In Aparavidya the Veda like Rg,Yajur,Saama and Atharva ,Vedanga like
Siksha, Kalpa,Vyakarana,Niruktha ,chandasa and Jyothisha are included. Paravidya is that by
which one reaches AksharaBrahman. Veda and vedanga are only aparavidya .To cross the
dark oceans of tehse words ,we have to reach the plane of wordless Pranava which is
enlightened Samadhi.This swanubhoothi is Paravidya.The dry scholarship alone in any
branch of knowledge,whether modern or ancient is aparavidya only. The self-experience or
swanubhoothy along with scholarship is what makes one a sarvagna.For reaching Akshara
Brahmapada one needs Vairagya.Vairagya leads to experience of Brahman. When one
communicates about the unseen ,unmanifested Brahman to a person who has no experience
of it ,one has to start from the opposite Vidya ,that is known and definable Aparavidya
 184 
 

.Through that only one can teach Paravidya since it is indefinable and unmanifested .That is
the importance of Veda and vedanga in an educational syllabus/curriculum of the ancients.
Sl 6
6 Yathadadresyamagraahyamagothramavarnamachakshu:srothram
thadapaanipaadam.Nityam Vibhum sarvagatham susookshmam thadavyayam
yadbhoothayonim paripasyanthi dheeraa:
The bold (dheera)see everywhere that which is unseen,unknown,without a gothra ,without
varna,without an eye,without ear,feet or hands,eternal,Lord,and omnipresent ,subtlest ,the
origin and cause of all elements. To see something that is unseen, Hear the unheard,to
cognize the uncognizable,to learn something without gothra from people with gothra,to know
avarna from Varnasramadharma, to meditate formless,eyeless,earless,feetless,handless thing
(nirakara)as something with all these (saakara).Thus start from the easy which may appear
contradictory ,but is not .This is what every scientist ,and every child has to proceed .You
cant teach the absolute to the masses except through this method .By step by step the student
has to get the energy source of all universes and beings revealed in everything .Only then one
is Sarvagna.By seeing the unmanifested in all manifested the person knows everything.Only
then the answer to Sounaka’s question is obtained. Varna is the dharma of gross objects.
Whatever is subtlest appear as avarna or colourless.The varna is thus a quality of gross body
and not of subtle Athman.Body has organs.To have no body or organs is to be called Ananga
or the subtle with no organs and then that subtle can exist in everything alike .Then it is the
sahasramukha, sahasranethra, etc .That is that which has no organs have organs everywhere
in everything and a sarvagna see nothing but God in everything,everywhere at all times.This
Viratpurusha or Viswaroopa is the most important aspect of God.God is thus the
Yajnapurusha who does all,who enjoys all and manifests in all as Athman .In every man,
woman, animal,bird and element the Brahman alone exists .This Raasaleela of Athman in all
bodies and all elements is the symbolic subject of several Bhakthiprasthana in India.For
Athman there is no organ(Ananga)and is Kaamaroopa ( can take any form as it desires).How
this earth is the yoni (womb)of all moving and non-moving things,in the same way the energy
fields of subtle nature is the yoni for all the universes and all the beings on them.To directly
perceive that Brahmayoni,only a Bold (dheera) one has the stamina . In Gargasamhitha all the
Gopa and Gopi are the hairs of Krishna and Radha. This has to be taken in the same meaning.
All the beings and their bodies are hairs from Goloka only.When we sacrifice the hairs,we
merge back in where we came from.The sahving of head by the Brighu/Bharadwaja Gothra
symbolize a mental sacrifice of all mundane things related to gross body and gross universe.
Sl
7.Yathornanaabhi:srujathe grihnathe cha yathaa prithivyaamoshadhaya:sambavanthi
Yathaa satha: purushaathkesalomaani thathaaksharaathsambavatheeha viswam
A spider creates paste from own body and makes its web.Then reabsorbes it back .Similarly
from earth the plants and trees and herbs come out .The same way from Purusha the hairs
grow,The universes happen from Akshara the same way. The seen fields of universes are
considered as the mandal aor field of Samsara.The unseen subtle fields of energy are fields of
Saara .Saara is a word which we can read as Kharoshti to get Raasa and rasa .The mandala of
Rasa and raasa when enjoyed/experienced one has attained liberation from Samsara/gross
worlds.SriRamaKrishnaDeva said to sacrifice the Sam from samsara ,and take only the saara.
The Brahmanda(universes)originated from Brahman not at the same time/simultaneously.
Sankara explains that they were formed at different periods of times in different orders .This
is in accordance with modern scientific view too.Because we find some of the star clusters
relatively new and others very ancient.
Sl 8
8.Thapasaa cheeyathe Brahma thathonnamabhijaayathe
 185 
 

Annaathpraano mana:satyam lokaa:karmasu chaamrutham

Brahman increased by Thapas (heat) and from that food was created. Praana (breath/winds)
and Mind are formed by food.Therefore this world(of five elements)is truth.From it, Karma
(actions/functions)makes eternity. The subtle Brahman is Bliss.(Anandamaya) and is within
the Anna(food)mana(mind) praana(breath)vignana(knowledge) coverings as we saw in
Thaithereeya Upanishad.That seed of Brahman (knower of Brahman =Brahmavith has two
meanings)by its heat(austerity)became swollen and expanded (expansile universe) and from
it’s a new system of food,water,life and breath with mind and knowledge springs up or
created.The swelling is due to heat and the Rasa or essence of action/function and this
scientific truth is given beautifully.
When there is a desire for creativity,the blissful Brahman creates a cell of food around it and
in it breath and mind (nervous bioenergy ) are created.This creation and the seven worlds
from it are true functions and not untruth.From seed of Brahman which is truth,the tree of
worlds created also has to be truth .The karma/functions started with creation and this
continued in the worlds thus created.Thus the continuity of creation of worlds and functions/
karma is happening eternally without an end.Only because of eating food, the Karma
(functions/creativity)and rebirths happen.Therefore with creation of food itself ,the three
phenomena of death,rebirth and eternity happen simultaneously. Praana is Hiranyagarbha.
Mind is made of samkalpa,vikalpa,samsaya,nirnaya and Adhyathma (imaginations,
contradictions, doubts,decisions,and spirituality). From such a mind the worlds called Satya
(Satyaloka /true worlds) made of the five elements like Aakasa is formed.The Vyahrithiloka
of Bhu,Bhuvar,Suvar , Mahar etc formed in this way from human mind .All these are
Panchabhoothathmaka (made of five elements)and therefore truths.In these worlds several
Praani(beings with praana-life) including human beings which have Varna (colour/akshara)
and classified as Gothra( class/family)due to differentiated and special Pranidharma
(properties of life)were created.For the karma/function of all these beings equal effects
(according to karma)were created.Withoutend of Karma/action the karmaphala(which is a
reaction created by action)willl not end.(That is the law of Newton said in a different way).
Therefore along with karma/actions/functions rebirths for experiencing the reactions of one’s
own Karma and recreation of the praani(life/beings with life)became naturally mandatory.
Thus the entire cycle became eternal.
The thoughts within one’s mind creates the worlds according to Mundaka Upanishad as well
as Sankara’s commentary to it.This is now being accepted by the modern philosophy and
sciences of Europe .Universe is not a big machine,but a great thought .By Thapas( heated
thoughts)which is concentration of thermal energy within,(thermostasis of brain) the scientist
visualize the Brahmanda(muliverses) swimming within ones own Manasasaras( lake of
mind).In the mindscape of an ordinary animal(and man) there is nothing except one’s own
life and surroundings and this earth .Possibly upto the solar system ,if he/she has some
education.But not beyond that .As Chandranana said ,the person who has never crossed the
four boundaries of ones own house (this universe) includes even the Classical physics
scientist.Therefore we must understand that the worlds in each person’s mindscape is
different.These different worlds which are subjective to each individual’s personal
understanding are all relative truths only.The classifications(morphological and functional)
are all the attempts by human beings to study tehse differences around him (the external
world) Thus Gothra and Varna classifications due to functions/activity to determine the
effects /reactions to those is also relative truth only.The world in the mind of Brahmagna is
not that in the mind of a trader,merchant,king and servant or a soldier .So is the worlds
different for a builder,artist,musician,doctor or artists. The world of an Einstein’s or
Hawking’s mind is not existing in minds of next door merchant ,soldier or singer.This
relativity of truth is absolute truth forever.It is the mind of the living beings and its
 186 
 

differences which leads to classification into class,gothra etc and for separatisms and this is
based on one’s understanding of what one knows of this world.
Sl 9
9 Ya :sarvagna :sarvasarvavidhyasya gnaanamayam thapa:
thasmaadethadBrahma naama roopamannam cha jaayathe
Which Sarvagna’s thapas is the wisdom of all Vidya,from that Tapas this Universe, the
names and forms (varying types)and the food etc were created. The general meaning of the
word Sarvagna is one who knows Sarvam-all.The special meaning is Sarvavith (Knower of
all ,the seed of everything)From that sarvavith or energy ,from that AksharaBrahman,all these
KsharaBrahman as Brahmanda(universes)with different size,form,name etc were formed.On
each of tehse universes were created beings with name,form,food,different functions and
therefore different classification(gothra)-both moving and nonmoving things.If one cognize
the aksharaBrahman ,the root of all,one cognize the entire creation .By Paravidya,one cognize
even the Aparavidya.Thus the question of Sounaka is answered by Angiras.
Khanda 2
All the mantra including the vedic manthra(of Rgveda etc) are aparavidya only.Paravidya is
that which is unseen unmanifested and which is the cause for this Jagath with name and
form.Thus knowledge of Brahman alone is Paravidya.To show the difference between these
two types of Vidya,here samsara and Moksha are taken as subjects.The topic of Aparavidya
like veda and vedanga is the doership,the effects of the sadhana and kriya of different types
and different forms ,and thus it deals with the beginningless(anaadi) samsara with form of
sorrow.The samsara river which is in the form of sorrows is something to be removed from
the living beings.Moksha/liberation on the other hand as the subject of Paravidya is
something that ends samsara.That moksha also is Anadi,anantha,amritha and abahya
(beginningless, endless, eternal and fearless).That is pure and blissful and is fixed in one’s
own Athman.It is the ultimate bliss without a second. To begin with one has to start from
Aparavidya and by its perception (veda perception)gradually Nirveda has to happen.Without
experimenting and experiencing the worlds of Karma and knowing them no one can sacrifice
them.Unless oen knows a thing/subject well ,how can one experiment with it and experience
and know it to decide whether this is to be sacrificed or not ? Therefore know Aparavidya
first in the educative programme .Thus Vedic knowledge is as a preliminary or preparative
course for the final Paravidya to be experienced in its full or perfect way.
Sl 1
1.Thadethatsatyam manthreshu karmani kavayo yaanyapasyamsthaani threthaayaam
bahudhaa santhathaani . Thaanyaacharatha niyatham satyakaamaa esha va:panthaa
:sukrithasya loke
The Poets(Kavi) in the Thretha(yuga) perceived the karma called satya(truth)in the Mantra .
You too,who are Satyakaama(desirous of truth)do those karma (functions/actions) in orderly
way(Niyatha= lawfully/according to the law/order/systematically).That is the path to the
world of Sukritha(good actions). In the veda like Rgveda etc,the poets with great intellect like
Vasishta have revealed karma like Agnihothra etc.Each mantra is a sadhana done by a Rishi
in ekantha(solitude) as purusharthasadhana(the sadhana for achieving the four purushartha
dharma,artha,kama and moksha) and hence is truth.The perception of each Rishi has to be
cognized as truth,and knowing it,one has to do it oneself so that one can personally verify and
experiment its truth. For the word Threthaayaam ,Sankara has given the meaning “Thrayi
samyogalakshanaayaam”. That which includes Hotha,Adhyuryu,and Udgatha is one
meaning. Another meaning is in Thretahyuga.And also the three agni garhapatya,ahavaneeya
and dakshinagni . The sukritha is good action.Good action gets good reactions since the
reaction/effect of a karma has to be equal and opposite.For men who desire effects of good
karma the best path is systematically following the karma expounded by veda.Loka or the
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world means “lokyathe bhujathe anenethi lokaa” .That which we see or observe(lokyathe-
alokyathe)and thus enjoy .This world of existence is thus defined as that which is perceived
by our mind (with its meanings)and thus enjoyed as the effects of our actions .Or the Loka/
world is Karmaphala (effect of action/karma ).To enjoy the best effects one follow the path
shown by the ancestral Rishis who had experimented with the functional properties and its
effects. The perceived and enjoyed worlds by each person is within his/her mind.Which is the
best among all these relative worlds? Is the world perceived by a doctor better than that
perceived by a cobbler?That is not the question here.Among the ordinary people who have
not learned the aparavidya of veda and vedanga,and those who have learned it which is a
better relative world ?That is the question.The world of one who experienced Paravidya is
better than that of a person who mastered all aparavidya.That means we can definitely see
three planes in the relative and absolute truth experienced.Sankara classifies them as
Vyavaharika,prathibhasika and paramarthika.
Paravidya Aparavidya Avidya
Paramarthika Prathibhasika Vyavaharika
Though veda and vedanga are aparavidya ,they are elevating the minds of a person who is
immersed in the avidya of day to day worldly existence . Therefore one has to choose that
path and slowly enter the path of Paravidya. Sankara advises us “ eshavo ushmaakam
panthaaMarga:” –That is your path.Veda /aparavidya leads us to the Nirveda/Paravidya and
is the path for ultimate liberation. Therefore ,as long as human beings are of different types
and having perceptions of different types of truths ,we cannot discard or do away with study
of Veda/vedanga (Aparavidya) .It leads one from avidya to paravidya .
Sl 2
2.Yathaa lelaayathe hyarchi :samidhe havyavaahane
Thadaajyabhaagaavantharenaahoothi:prathipaadayeth
When fire burns and flames rise,in the internal position/part called Aavapasthana ,do ahuthi
of Ajyabhaga. Mundaka is also a part of yajurveda. In Yajurveda,one ahuthy without mantra
(in silence)to prajapathy,two (agaram)for Indra is first given.Then one each separately is
given for Agnideva and Somadeva.This is known as Ajyabhaaga.The middle position of tehse
is called Aavapasthana.There one does ahuthi for the deva(divine beings).This Agnihothra is
difficult to be performed.Because along with this one has to follow several other systematic
laws and regulations in life.Without performing those dharma,just by doing the ahuthi one
does not get the effects of the ahuthy (karma).
Sl 3
3.Yasyaagnihothramadarsamapournamaasamachaathurmasyamanaagrayanamathithivarjith
am cha Ahuthamavaischadevamavidhinaa huthamaasapthamaamsthasya lokaahninasthi
Darsam,Pournamasam,Chathurmasyam,Agrayanam,Athithipooja,Hutham,Vaiswadevam has
to be performed.Without doing them,if one performs Agnihothra, or if one does Agnihothra
not according to the prescribed laws ,all his seven worlds of punya are lost. Darsaa and
pournamasya are done on new moon and on full moon days.If we divide the 12 months into
three equal parts ,each has four months.These are named Vaiswadevam, varunaprakasam,
saakamedham in order.Among them,the four months starting from monsoon rains is the
chathurmasya. Jains call thisas Paryushan parva.The vow of ahimsa (nonviolence)
sadharmikabhakthi (devotion with dharma) kshamapanam (forgiveness)upavasa (not eating
food) reciting keerthan/sthothra in Chaitya/ temples for good of the world are common for all
sects of India during these periods.In rainy season sanyasins do not walk around and visit
temples or go on teaching pilgrimages.Because at that time several worms,lower life forms
are exposed and killed unknowingly by the footsteps of a walking person and that is against
Ahimsa.This period of chathurmasya they live in caves or in their respective abodes only.
Agrayana is a vow followed during the Saradrithu. Bhagavatha gives us a full account of this
 188 
 

by Gopikas in Vrindavan. Chathurmasya and other vows mentioned were not only for
sanyasins but for grihastha (as shown in Chilappathikara a Tamil epic of sangham times).The
Agnihotra without worship of guests is fruitless for a grihastha.The question is here asked by
Sounaka,the Mahasaleeya.The Mahasaleeya being a great Grihastha,he is one who has done
all vows in orderly systematic lawful way and famous for his yajna and athithipooja. The
seven worlds are the seven vyahrithiloka as well as seven generation of races.Keeping the
person who does the present yajna in the middle position,counting to the back are father,
grandfather and greatgrandfather.Counting forward is son,grandson and great Grandson .Thus
orderly lawful yajna is for the good of seven generations an if done unsystematically it may
bring harm to these generations.Agnihothra is a yajna which grows Agni/energy.The seven
generations mentioned are the seven toungues(Jihua) of agni or energy of the veda through
which the veda speaks.
Sl 4
4.kaali karaali cha manojavaa cha
Sulohithaa yaa cha sudhoomravarnaa
Sphulingini viswaruchi cha devi
Lelaayamaanaa ithi saptha jihuaa:
The seven tongues of agni rise up.(they elevate punya).They are Kaali, Karaali, Manojava,
Sudhoomravarna,Sphulingini,Viswaruchi. When we do ahuthi of karma as havis,to grasp
them and to elevate the jeevathman to great heights these tongues of energy are awakened
and they rise above the mundane worlds of existence.Nava is both toungue as well as the boat
that cross the ocean of samsara.The word of rishi takes us beyond ocean of samsara and
elevate us.
Sl 5
5.Etheshu yascharathe braajamaaneshu
Yathaakaalam chaahuthayo hyaadadaayam
Tham nayanthyethaa:suryasya rasmayo
Yathra devaanaam pathirekodhivaasa:
One who does ahuthi in the agni that burns according to the times,in prescribed periods,that
ahuthy transforming as sunrays,leads to the abode of that Lord who is Eka (one). The groups
of seven rays of sun has a hole in their middle (a hole within the rays path)and through that
one leaving Athman during Utharayana period(when earth is moving to be nearer to the sun
in its orbit )reaches the Suryaloka(world of the sun).Here as well as in the 6th sloka this is
spoken of as Brahmaloka .Sankara gives explanation as”Pathiriru eka:sarvaanupari
adhivasathithyadhivaasa:”for the part “Pathireko adhivaasa:.The Suvarloka or world of the
sun is reached through sunrays and its energy by human beings who do meditation on path of
Surya/sun.
Sl 6
6.Ehyehethi thamaahuthaya:suvarchasa:
Suryasya rasmibhiryajamaanam vahanthi
Priyaam vaachamabhivadanthyorchayanthya
Esha va:punya:sukritho Brahmaloka:
“This is your Brahmaloka attained by you by your Punyasukritha(sacred good acts)”:Thus
uttering loving words and giving them recognition and praise,the Suvarchas leads the
yajamana through sun’s rays. Suvarchas means the enlightened or shining ones.They sing
dear and loving praise/keerthanaand leads the sukrithi (yajamana)to good paths of the
sun.The Brahmaloka as the form of effect (of good action) is called as Swarga or heaven
according to Sankara.Since actions(karma)without knowledge is avidya ,the worlds obtained
as a result of that has to be cause of sorrow .Therefore the sorrowless world of Aparavidya
given to a person of good acts is equal to swarga and the person is equal to Indra and that
 189 
 

swargaloka is equivalent to that person’s Brahmaloka. The Yajmana doing action with
knowledge ,by Aparavidy ahe can reach Paravidya.Therefore for a person who wants to get
Paravidya this position (sthana)is not the desired position(It is asthana for him).Especially for
a grihastha like Sounaka who wants to attain paravidya/Brahman experience/ liberation from
all worlds .
Sl 7
7.Plavaa hyethe adridaa yajnaroopaa
Ashtaadasokthamavaram yeshu karma
Ethaschreyo yebhinandanthi moodaa
Jaraamrityum the punarevaapi yaanthi
Those eighteen yajnaroopa on which the karma rests are the boats.The ignorant who select
them for Sreyas,again and again fall in old age and death . Plava is a boat as well as that
which has destruction/death/end.To cross samsara ocean one needs plava. But that boat has to
be akshara( not destroyed forever ).Not the Kshara Yajnakarma .Those ignorant people not
knowing this secret of akshara , selecting only the kshara karma,come back to deaths and
births cycle forever and continue samsara.That is the ancestral marga or Pithruyana.
Suryaloka is Punaravrithirahitha (without repeting cycles of births and deaths).By blind,
ignorant belief that karma will give ananda (bliss) they do karma,and get swargavasa for only
a temporary period and come back .Ksheene punye martyalokam visanthi,says Vyasa in
Bhagavad Gita.
Sl8
8.Avidyaayaamanthare varthamaanaa :
Swayam dheeraa:pandithammanyamaanaa:
Janghdhanyamaanaa:pariyanthi moodaa
Andhenaiva neeyamaanaa yathaandhaa:
Those who are in the middle of Avidya,thinking that they are dheera and panditha(bold and
scholarly) cycles in the wheel of samsara.Their state is comparable to a blind lead by blind.
The state of those who have ego that I am profound scholar of veda is drawn here.They have
not obtained the vision or swanubhoothi of Brahmanubhava.Therefore they are blind men
without the Gnanachakshu.(Darsanavarjithathwath andhenai vaa chakshushkenaivaneya
maanaa: Sankarabhashya).When a blind man is lead by another blind man,the chance of
falling down into pits ,colliding against stones ,going round and round in the same paths etc is
natural.This is the state of such ego-centric vedic scholars who didn’t get Brahmanubhava
.They fall into the samsara just like the ordinary persons.
Sl 9
9Avidhyaayaam bahudhaa varthamaanaa
Vayam krithaarthaa ityabhimanyanthi baalaa:
Yathkarmino na pravedayanthi raagaa-
-thenaathuraa :ksheenalokaachyavanthe
Those who are immersed in avidya in many ways,feel proud and think:”We are satisfied in
our karma/life”.The people who do karma,due to their love for the karma does not know their
tiredness.When the effects are tired and depleted, they fall to earth as sorrowful new births.
They are compared to ignorant children .
Sl 10.
10 Ishtaapoortham manyamaanaa varishtam
Naanyaschreyo vedayanthe pramoodaa:
Naakasya prishte the sukrithe anubhoothwemam
Lokam heenatharam vaa visanthi
The ignorant who think that Ishtapoortha is the greatest Karma,does not know the sreyas
which is different from it.They enjoy the effect of their sukritha at the back of the heavens
 190 
 

(naakaprishta) and reach this world or even lesser worlds after that. Ishtam is the
Srouthakarma like Yajna.Poortha is the good acts called Smarthakarma which include
making tanks,wells,lakes and other water resources for community use.These two are
needed as dharma of a individual.But these alone canot be considered as the most wonderful
4th purushartha Moksha.Vaidikakarma and loukikadharma for good of society is to be done
for the three other purushartha.Along with that the Athmagnana which is the sadhana for the
4th purushartha should be undertaken.If not ,they become attached to the kith and kin, cattle,
wealth and other luxuries and loose the path of liberation .They may enjoy the superficial
(on the back of heaven) for a limited period by the good acts but it is not permanent and is
not ultimate liberation either.The endless (anantha)Amrithathwa is not attained without
Brahmagnana.
Sl 11
11 Thapaschadwe ye hyupavasanthyaranye
Saanthaa vidhwaamso bhaikshyacharyaam charantha:
Suryadwarena the virajaa:prayaanthi
Yathraamritha:sa purusho hyavyayaathmaa
Only those people who live in forests (Aranya),calm,peaceful,concentrated in Thapas,enter
Virajaloka through the door of Surya(sun).The Amritha, Avyayathman Purusha is there.
The Vaanaprastha,and sanyasa (the 3 rd and 4th ashrama) who are liberated from bondages of
all attachments get entry into into the worlds of sun.Viraja is the world where no Rajas
(Rajoguna,dust)does not exist and is the world of Satwaguna.The world of Purushothama
Srinarayana is that Sathwaguna.As Christ said,that a camel cannot enter through a needle-
opening,for a Grihastha involved with attachments of worldly karma entry into it is
difficult.But a Grihastha who live in world as a nonattached learned soul this is possible.
Sankaracharya says:”Vidwamso grihasthascha Gnanapradhaana”.Gita also say the same
opinion.Bhaikshyacharya according to Sankara is Parigrahaabhaava (lack of Parigraha/
receiving things from others) as in Pathanjali Yoga.The Grihastha can live without Parigraha.
Viraja is world of truth.Hiranyagarbha Purusha resides there as long as samsara lasts ,in that
world as Avyaya.Since samsara is beginningless and endless ,Viraja also is Anaadi and
avyaya. Sankara considers this world as the last destination possible to be reached by people
who have entered samsara. According to Gargasamhitha, there are six types of Avathars.They
are Amsamsa.Amsa,Avesha,Kala,Purna and Paripurna.When Vishnu enters a being and
achieves what he desires and then comes out is Amsamsa.The creator of Mundaka Upanishad
Angiras is said to be a Amsamsa Avathara of Vishnu.Narayana Rishi and Srirama are purna
Avathara. SriKrishna is Paripurna Avathara.The abode of Krishna(Goloka /Viraja) is above
Vaikunda ,the abode of Narayana.To reveal Srikrishna,Lord of Goloka by Vyangya,
Lakshana, or even Sphota is impossible for any poet ,says Gargya.
Vyangyena Vaa na nahi lakshanaya kadaapi
Sphotena yacha kavayo na visanthi mukhya:
Krishna is the Rasa (essence) and it can be enjoyed but cannot be said or defined.Viraja is the
river that leads us to that ocean of Rasa experience. SriKrishna is said to have three consorts.
Radhaa SriViraja Bhooscha thisra Pathnyobhavan Hare. Viraja,fearing Radha disguised as a
river of crore miles long and flowed through Goloka.She coiled as a hundred Kundali
(serpents)and wonderfully ornamented with jewel flowers ,pure white ,dustfree Ambara(
dress/atmosphere).Bhagavan gave her a form and did Rasaleela in Vrindavan with her.From
her Bhagavan had seven children.They are the seven oceans called Sapthasindhu .
Atha Krishno Nadeebhoothaam Virajaam Virajaambaraam
Savigraham cha kaaraasu swavarena Nripeswara
Punarvirajayaasardham virajaatheeraje vane
Nikunjavrindakaaranye chakreraasamhari: swayam
 191 
 

Virajaayaam sapthasuthaam babhuvu :Krishnathejasaa:

Water has quality of flow.It is Saraswatha because of this quality.The poem of the form of
Saraswatha is the sweet word of poet with rasa .The words with rasa of poet leads the reader
to his rasa experience.For a musician the seven swaras are the seven rivers which leads the
listener to his rasa experience.For the sun,the seven Vyahrithi ,and rays take the place.They
are the messengers to the world of Brahma/Rasa experience.In Veda it is the serpent mother
Sarama which show the door to the secret world.Sarama also has same root as Sarasvathy.
Rishi Soubhari advised Yamunapanchanga to his father-in-law Mandhatha .It was later
advised to Gopikas by Durvasa and to Bahulaswa by Narada.The only path to sayujya of
Krishna is Yamunapanchanga or Krishnaa panchanga and in Yamunasthava ,Viraja is
Yamuna.
Vande Leelavathim thwam saghanaghananibhaam
Krishnavaamaam sa bhoothaam
Vegam vai Vairajakhyamsakalajalachayam
Ghantayanthim balalswath
Chithwaa Brahmandamaraal suranagaranagaan
Gandasailaadidurgaan
Bhithwa bhooghandamadhyethadinidhrithavathee-
Moormimaalaam prayaanthim
The Viraja as Barhmarasam flowing from Brahmaloka ,crossing Brahmanda enters the earth
as Kalindi or Yamuna and in Mahabharatha Krishna marries her by Gandharvavidhi. The
Rishi of Yamunasahasranaama is Soubhari.Devatha is Yamuna ,Chandas Anushtubha,
Mayabheejam is keelaka and Ramabheeja is sakthy.Yamuna,the daughter of Surya/Yama is
the Maanasaputhry of Soubhari. The organs liquefying by the devotion/love of rasa is the
sign of ultimate bhakthi according to Gargabhagavatha.
Premalakshanayaa bhakthyaasamyuthoyammuneeswara:
Thasmaadasruthu dehoyam Rambhorudravathaamgatha:
Bhagavan tells Narada.
People of Jambudweepa had deformed organs when Narada sang without kalam,thaalam and
raaga due to ecstacy of Prema .The People of Jambudweepa are those Raagas created by
Narada. To get away the deformity ,they did Thapas on the Vishnupriya,Saraswathy who falls
down from Vaikunta.
tharangithaKshoumasithangithe pare
dehi swaragnaanam atheevamangale
yenaa dwetheeyo hi bhaveyam akshare
sarvoparisyam para Raasamandale.
When Saraswathy heard this prayer she made Narada the best and first (Adwitheeya) creator
of Raagaas and gave the lyre called Devadatham which is ornamented with SwaraBrahman.
Then ,when Narada sang even Bhagavan was in ecstacy.And the liquefied body of Srikrishna
as Brahmajala contains crores of Rasi( zodiacs)and mandala (fields)of Brahmanda
(universes). Our universe is only a tiny one among them.Says Gargya. The rivers like Viraja
are symbols of Bhakty and love and creativity .Who can evaluate the Krishnaprabhava?Only
by a devotee of Krishna.Why?
Padmaprabhavam madhupo yathaahi
Rathnaprabhavam kila thath pareekshith
Vidyaprabhavam cha yathahi vidwan
Kavyaprabhavam cha yatha kaveendra:
Yatha sahasreshu janeshu satsu
Rasaprabhavam rasikasthathaahi
Jaanaathi thathwena narendraputhrya:
 192 
 

Krishnaprabhavam bhuvi krishnabhaktha:

To the Paramapada sasthra had given several names. Vaikuntam, Vaishnavam,
Shanthipadam, Kaivalyadhamam beyond thamas, aksharam, golokam, nikunjam. All these
represent Krishnapadam.(Gargabhagavatha khanda Viswajith ch 33 ). In Vijnanaghanda
Lokagathiniroopana as a discussion between Vyasa and Ugrasena he says that the Nirguna
(beyond the three guna)reaches Krishnapada. What one meditates upon ,one becomes that.All
other worlds have cyclical repetition and Goloka is the only one where there is no coming
back to samsara and is absolute liberation.That is what Gargya advocates to be meditated
upon.
The living beings in our universe with their Brahmanda extending 50 crore yojana to four
sides and with 100 yojana long is discussed as the current galaxy form.8.8 yojana is one
degree in Indian astronomy.From the upper Brahmandas our Brahmanda appear as a small
Paramaanu (subatomic particle )say Gargya. His Goloka is one with crores of such galaxies
and several light years beyond ours.He says ,there our sun and moon are not great light
emitting bodies ,but smaller things within a paramanu Brahmanda ( subatomic particles and
electrons are described without naming them).There no lust,anger,greed,desires sorrows exist
,and no old age ,birth and death are known.This is the Nirvana for which Budha strived.There
is no time as we experience here and no three gunas or prakrithy and is Nirayana
(movementless/ inertia).Only the greatest souls who had paravidya and are Nirguna reach
there .Garga says only Purusha there is Krishna and all souls are females( or Jeevathman) in
love with Krishna, Purusha. Even Shiva when he desired to see Krishna had to take feminine
form and love him ,says the sage.For Gargya sanyasavrithy is the nirguna
Paramapremavrithy We can see the astronomical awareness of the period from Gargya’s
discussion.Earlier it was mentioned about the Punarvasu star cluster with Sarama the
dogstars.The dogstar called Canis Major is seen in the southern half of the celestial
hemisphere.They are imagined as the hounds of the ORION ( Aryan ) as Vettaikku
Orumakan ( the son of Shiva when he went for hunting). Alpha Canis majoris (Sirius A) is
the brightest star and its binary beta Canis minor or Mirsam is the Sirius B.It is considered as
the messenger that announce the coming of the protector ,the Pravachaka and astronomer
sage.Sounaka was a sage of all these qualities.And the seeing of the dogstars portends rainy
season (the prediction of the protector rains and monsoons for southern India ).Beyond the
two Sounaka is a cluster of stars called Thrimurthy(Brahma,Vishnu, Maheswara) and a star
cluster difficult to be seen by naked eyes , a blue giant.Brahma star is a giant of 40 stars and
modern science call it NGC 2362 . Vishnu is now designated by astronomers as Wezen.
Maheswari is called Adhara and in stellar maps one can see it marked as Virgins(Kanya
star).Canis minor is a small cluster of stars in celestial equator.Procyon (which means before
the dog) is a star in it.Procyon,Sirius and Thiruvathira( Ardra ,the birthstar of Shiva)makes
atriangle .If we draw a straight line from procyon to the south we will find a boat shaped
cluster of stars ( Naava in Sanskrit is boat/ship) and as the helmsman of this ship we see star
Agastya ,the sage worshipped by all southerners .Agastya is now called Canopus and Nava is
now called Argo Navis.Nearby are the southern fish ,the two fishes which is sign of Pandya
as well as of Indua valley people.After Dogstar Agastya or Canopus (Alpha careen)is the
second brightest star observed.Nearby (between 10 and 11 degree)is a supernova called
encarene.In 1843 this burned and expanded as a flame (Makarajyothi like).Inside it is a
nebula(larger than the nebula of Vettaikku oru makan or Ayyppan) now called NGC 3372.It
is crossed by a dustline with dark colour having a V shape.In its middle we can see a keyhole
and in its middle a point (bindu).In fact this is the NGC 3372.It is a place full of star clusters.
Nearby we can see the famous Thrisanku star (named after King Thrisanku and related to
sage Viswamithra).Now this is called the southern cross or Crux.This crossshape is called in
 193 
 

Brahmi as Ka .This is the world which was created by Soubhari for the 50 daughters of
Mandhatha and which ws given to Thrisanku by Viswamithra.Here Soubhari with his friends
,the fishes ,did thapas within the river Kalindi.The nebula in the middle of Thrisanku is
Krishnavarna.
Fig 1
This is the Virajaloka,Goloka,Thrisankuswarga ,soubha,kaapura ,satyaloka of Harischandra,
and this was known only to the people of Southern hemisphere because of its special position
.Greece or Rome or Egypt did not know it but all seafaring people of Asia Pacific had known
it.The star knowledge of the Phoenicians(Phaneesa in Sanskrit)as serpent kings and sons of
Sarama who traveled all over the globe in their ships has to be understood by the extremely
subtle way in which the astronomers of India had dealt with each detail of the zodiac..The
soubha of Soubhari or Kaapura with shape of Ka in Brahmi(cross ) is thus not a myth but
scientific truth .In southern parts of India,Srilanka (Vibheeshana is connected with Sarama)
in Indonesia and in Mexico we have such stories of the messenger star (dog)known as
samvatsara and the prediction of monsoon crucial for sea voyage and for agriculture.The rise
of the dogstar, and of Agastya and the appearance of Makarajyothi are to be seen with
astronomical truths.There are two opinions about whether this Golokaprapthy is moksha or
not.Sankara quoted words of Sruthy and say that this is not moksha but Sagunaloka
attainment only.He quotes words of Manu:
Brahmaviswasrujyo dharmo mahaanavyakthamevacha uthamaam sathwikeem ethaam
gathimaahurmaneeshina:
The best worlds are Brahmaloka,Prajapathiloka,Yamadharmaloka,Maharloka and
unmanifested loka .Gargya says since Surya’s daughter Viraja is the daughter of Yama it is
the Yamadharmaloka itself and Krishna as Dharmasamsthapaka says in Gita I am Kaala,I am
dharma .Therefore this is the Uthamaloka for Gargya.In Kata Upanishad we saw Nachikethas
entering in this Uthamaloka and getting liberated .
Sl 12
12.Pareekshya lokankarmachithanbrahmano
Nirvedamaayaannaasthyakritha:krithena
Thadvijnaanaartham sa gurumevaabhigacheth
Samithpaaani:srothreeyam Brahmanishtam
All worlds attainable by karma are obtained and after that ,examining those worlds which one
has experienced and known ,the Brahmana(knowler of Brahman)becomes Nirvedi.In this
world there is nothing except effects of karma.Then what is the use of karma.To know this
truth one has to take samith and approach a Srotheeya who is Brahmanishta. Experimenting
the aparavidya and samsara (in Brahmacharya and Grihastha ashrama) know the uselessness
of those karma ,become Nirvedi and approach a srotheeya to know the secret of Moksha.We
saw Sounaka approaching Angiras in thi sway at the beginning of the text.Both southern and
northern paths lead to worlds of karma and its effects only.From unmanifested to manifested
all worlds are as seed and its sprout one becoming the cause of the other.In side the womb of
the plantain stem we find 1,10,100 and 1000 like that numerous layers of sheaths.Similarly
there are innumerable worlds in the system.All these worlds are miragelike or dreamlike as
Gandharvanagara .They are destroyed every moment as foam,bubbles and waves in an ocean.
All these are from avidya and kaama and blemishes.Knowing this sacrifice all worlds .Thus
Brahmana meditates only on Brahmavidya.The knowing of Brahman is Brahmanya .The
worlds are known and experimented with for knowing them and tehn sacrificing.The veda is
learned and known to sacrifice it in the end for Brahman experience.If one says why cant I
become Nirvedi without learning veda ,it is not nirveda or paravidya but only avidya
(ignorance). What can an ignorant person sacrifice ?What can a poor man sacrifice? How can
one sacrifice something which he has not attained or earned?Know samsara well,and
 194 
 

understanding it as effect of karma,with vairagya sacrifice it ,as Budha had done and several
other sages before
him.Karma has four effects.
1 Uthpadana.
2.samskaryam
3.vikaryam
4.sampadyam
Beyond these are the Nitya,amritha,abhaya,kootastha ,achala,dhruva and if one needs that one
has to sacrifice karma after knowing it well.Thus the sacrificer approaches to know
Aksharapurusha as satya ,a learned Guru.
Sl 13
13 Thasmai sa vidwaanupasannaaya samyak
Prasaanthachithaaya samaanwithaaya
Yenaaksharam purusham veda satyam
Provaacha thaam thathwatho Brahmavidyaam
To that disciple who came desirous of Vidya,with samyak peaceful chitha and with
sama,dama etc one has to advise Brahmavidya .If one gets a disciple desirous of
Brahmavidya the Guru considers it as a boon because it is rare to find involved devoted
disciples for Brahamvidya .Then Guru,with pleasure give secret of crossing the ocean avidya
and aparavidya .He acts as the TharakaBrahman and in the Nava(ship) of Guru shishya
crosses the ocean.For the Aadivasis of Dakshinabharatha (southern India) Agastya had such a
position from time immemorial (He was elder contemporary of Rama in Threthayuga).

Mundaka 2
Khanda 1
All aspects of Aparavidya has been thought of.Samsara merge with the Aksharapurusha
which is the essence and root of samsara.Aksharapurusha is satya.This is the subject of
paravidya.Now Paravidya is said.
Sl 1
1. Thadethathsatyam yathaa sudeepthaathpaavakaadwisphulingaa:
sahasrasa:prabhavanthe saroopaa:
thathaaksharaadwividhaa:somya bhaavaa:
prajaayanthe thathra chaivaaapi yaanthi
Soumya,From wellkindled fire,thousands of similar sparks come out.Similarly from that
Akshara manifold objects are born and merge in it back,and that alone is truth. The truth
which is subject of Aparavidya and has the lakshana of effects of actions/karma is only
relative truth.Paramarthasatya or absolute truth is the subject of Paravidya.The subject of
avidya is Anritha.(untruth). Ritha is having truth as subject.How is the absolute truth which is
unmanifested and very subtle made directly perceived (manifested)?Whatever comes out of
flame as sparks is fire itself.Similarly whatever objects come out of the ultimate cause
(Brahman )is Brahmamaya only.As Akasa is observed in objects with differences in the hole
as pot etc Brahman entering different bodies take manifold forms and names but essentially it
is Brahman only.When unmanifested become manifested it appears as different names and
forms.These names and forms are not truth. The cause for these ,the basis for all these ,as
unmanifested Sakthi (power)alone is truth.
Sl2
2.Divyo hyamoortha:purusha:sabaahyaabhyantharo hyaja:
Apraano hyamana:subro hyaksharaathparatha:para:
The divine Purusha is Amurtha(without form).Without exterior or interior . Without birth
,breath,mind and purest(white)and even beyond the Akshara.
 195 
 

Divya or divine is because it has Dyothanavaan(selfrevealing light)and is Swayamjyothi

(Light by itself).It shines transcendentally within own Athman as well as in the dyo (sky).It is
devoid of any form and is unmanifested subtle selfrevealing selfmanifesting energy .(within
as well as without).Without a form , it has no limiting boundaries and exists everywhere
within and outside all objects seen and unseen.Since it is cause of all and there is no cause
before it to give birth to it this swayambhoo is Aja(birthless).Only born things are
subjected to changes like birth and death,old age,degeneration etc .None of tehse affect the
absolute truth.It is thus ajara(no old age)amritha(eternal) akshara(not destroyed)and
abhaya(fearless)and dhruva(fixed /permanenet always).We feel that the sky is having blue
colour changes in colours etc but in truth akaassa has no colour and no planes either and is
limitless.Similarly for truth that appear manifold we feel that there is praana(life)mind etc .If
mind is there ,there should be organs.If organs are there there is aform.And praana.Praana or
Vaayu being moving there should be change in position .Thus satya will be opposite of
whatever is said here.Though none of these things are there for the truth ,it appears as if it is
meditating and moving etc( dyaayatheeva lelaayatheva .Br U 4.3.7)Since there are no upadhi
for it ,it is white. (mind, praana etc are upadhi).The unmanifested akshara has forms of
names,and forms and seed(dhathu from which the name and the form designated by it are
formed) and also the seedstate of cause and effect and by these one can point out it .But this
Nirupaadika Sudhasubrapada is beyond that aksharavarna even since it does not have any
such upadhi. Gargasamhitha gives a higher position to the pure white Radha,above the
unmanifested Krishna (dark/thamas).Then points out that both are the same.Bhagavad Gita
explains this pure state as Adityavarna and beyond thamas(thamasathpara .The Akaasa as a
word is understood by human mind as a subject of day to day experience as crisscross
(Othaprotha)
and then how can we say that it is Apraana(without breath or winds)?From purusha were
formed praana and mind.Both are puhra(children)for purusha. Father has to be before child
and not viceversa.Therefore the prana had its father in aprana purusha ,says Sankara. Akasaa
(Kham)was first formed and in it the first vibration created movement and from it the winds
and breath and life.The movement of winds and the forms of multitudes of celestial objects
could not be formed before aakasa or the field of their existence as cause .The avarna, aroopa,
chaithanyamaya Brahmadravya as unmanifested Aakasa or energy fields ,became liquefied
and solidified.When liquefied it flowed and in the akaasa (khahara)which is a dark
unmanifested energy field or cavelike thing a shining selfrevealing light manifested.This
selfmanifested light when solidified formed the numerous galaxies and nebula,stars,solar
systems ,earth and its beings.Thus all these are the children of the same Brahman.
Sl 3
3 Ethasmaajjaayathe praano mana:sarvendriyaani cha
Kham vaayujyothiraapa:prithivee viswasya dhaarini
From that paramapurusha ,praana ,manas,all indriya and the akasa, vayu, lights,apas,this earth
which bears all were born.From purusha with no upadhi,the numerous forms,with upadhi,
emotions ,avidya ,vidya and everything were formed.The relative truths and the untruths were
from that absolute truth only .The relative worlds of truth are untruth When compared to that
original absolute truth.The kham (akasam of which we feel) the winds which move between
suvarloka and bhooloka (in the middle of these)with differences of in and out and carrying
(aavaha) capacity ,The fire as stars and other shining lights, water as Aapas,the earth are the
panchabhootha having properties of sabda, sparsa,roopa,rasa and gandha in order ( sound,
touch, form,taste,smell) .They form the organs and their subjects and are the derivatives of
the one without organs or properties.These special properties and the avidya,and aparavidya
were born from the Akshara which is the subject of paravidya.The first born from the
Hiranyagarbha is the wind/vayu as Virat.That Virat even is within the egg by definition and
 196 
 

hence is not the Brahman which has no in or out by definition.

(Prathamajaathpraanaadwiranyagarbhaajjaayathe andasyaanthar Virat. ) Virat is thus born
from Aksharapurusha with no in or out .Now ,the form of the Virat is explained.
Sl 4
4.Agnirmoordhaa chakshushee chandrasuryo
Disa:srothre vaagvivrithaascha vedaa:
Vaayu:praano hridayam viswamasya
Padbhyaam prithivee hyesha sarvabhoothaantharaathmaa
Agni in head;surya and Chandra in eyes;directions in ears;in words the Vedas which are
revealed;Vaayu as Praana;Hridaya as entire worlds;feet as the earth.This Viratpurusha is the
Anthrathman of all bhootha (elements).
The head of human being and the head of world as worlds of light is the Murdha.As a symbol
of this the Atharvavedins wear fire in the head .The two eyes are sun and moon.They are
opened when one knows the Suryasidhantha and Chandrasidhantha (two ways of observation
of celestial things in relation to earth).This also represents the three races of Agni,surya and
chandravansa of India. All people of India belong to these three races.The eight directions are
the ears .The hearing or listening and sruthi from all corners of universe reach them.The
vibrations of winds in all directions bring all sruthi .Veda revealed as Vak in the form of
Mantra shine on the tongue.In the heart entire universes are revealed as thoughts within
mind.In sushupthi the worlds merge in mind and manifest again on awakening.In jagrath as if
a spark out of fire it is reborn.The earth is the feet of this Viratpurusha.Therefore all beings
born from feet of the Virat are alike Soodra .The feet though considered at the lowest part of
Viratpurusha is the most sacred also .For men born on earth ,the feet is the sacred position
where they find all happiness.Whatever is born of this feet of Vishnu is sacred Ganga only
.When the humans born out of feet of Vishnu as soodra,understands their unique nature and
the karma and its effects makes them most sathwik and purest of pure ,and wellversed in
Brahmavidya they become Brahmana .This ViratPurusha as Vishnu is spoken of by
Sankaracharya.
Eva Devo Vishnuranantha :Prathamasareeri Trailokyadehopaadhi:sarveshaam
bhoothaanaamantharaathma:
The witness ,listener,analyzer ,knower ,and cause of all is Vishnu and from Vishnu by
Panchagni all things which are subjected to change are born.Panjagni are aakasa,clouds,
earth,woman and Purusha according to Chandogya Upanishad. The phenomenon of the
zodiac (nakshatragraha etc)rains, rivers , oceans,the earth with its moving and fixed objects,
all beings in the class of woman and man are born,live and merge in Vishnu only.This is the
Viswaroopa of the Gita .
Sl 5
5.Thasmaadagni :samidho yasya surya:
Somaathparjanya oshadhaya:prithivyaam
Pumaanretha:sinjathi yoshithaayaam
Bahwi:prajaa:purushaathsamprasoothaa:
From the fuel of sun he created fire.From son of fire called Soma,Parjanya was born and from
it ,in Prithwi(earth)Oushadi(herbs/plants) were born.The semen of man fell in women.Thus
from Aksharapurusha Vishnu manifold children were born.Fire is the special form of Praja
state (the offspring state).Since the dark unmanifested dyuloka is manifested by light of sun
(for earth and its creatures) sun is called the fuel or energy source that creates agni(fire )of
us.From the manifested dyuloka was born soma(moon as well as the water with taste)and the
clouds carrying water as Parjanya.This is the second fire .From this second fire,in the third
fire(earth)food (plant life) was created.The earth is therefore the agni(fire/energysource)of
 197 
 

living beings.From food the semen in men and sonitha or egg in women were formed.The 4th
fire is semen and it uniting with fifth fire egg ,new races are created .All karmasadhana and
karmaphala thus originated from Vishnu as Viratpurusha.
Sl 6
6.Thasmaadricha:saama yajoomshi deekshaa
Yajnaascha sarve krathavo dakshinascha
Samvatsarascha yajamaanascha lokaa:
Somo yathra pavathe yathra surya:
Rk,Yajus,Sama,Deeksha ,yajna ,Krathu ,dakshina ,samvatsra ,yajamana were purified by
Soma and all worlds where sun shines were revealed from him. Rgveda with the great mantra
like Gayathri having a fixed end of Aksharapaada ; Samaveda with the great sthobha and
Geetha ,divided first into five( Himkara, Prasthava,Udgeetha,Prathihara,and Nidhana) and
then adding two to seven (Upadrava and Adi) ;Yajurveda as Vakya(sentenes)without
fixed aksharapada in the end;Thus three types of manthra originated from Vishnu.(It is
noteworthy that Athrava is not mentioned here though the Mundaka is an accepted text of
Athravaveda).The deeksha to be done with the sign of Pavithra (Munja grass), yajna like
agnihothra,the krathu observed with and without Yupa (Dwajasthamba), Dakshina starting
from giving a cow to giving everything that one possess(as Mahabali did),Samvatsara and the
time calculations as the organs of Karma(duties to be done in each time/season etc),the
Yajamana as doer,the worlds attained by all these karma,this world of human beings where
the sun shines and the moon purifies with water,all were born from Vishnu ,in Vishnu .About
our world of existence ,Sankara in his bhashya says : That which is traversed through the two
paths of Utharayana and Dakshinayana ,that which is the result of karma done by both the
Vidwan and avidwan(scholar and ignorant) and that is purified by moon (Chandravansi) and
revealed and shone by sun(suryavansi).Mundaka Khanda 1 sloka 2 -5 said one has to perform
yajna in the suitable periods or time.The same khanda sloka 7 spoke about the 18 yajnaroopa
consisting of yajamana,his wife,adhyuryu,udgatah etc.Jyothishi or astronomer is one among
these 18 people.Jyothishi is the one who calculates times,seasons,observes sun ,moon,and
other celestial objects and their movements .His synonym is Samvatsara.The time or Kaala
with karmanga like year(samvatsara) is equated with Yamadharma .When time was born as
the 4th dimension,the Samvatsara as the observer and experimenter of it (Kaalan/ yaman/
dharman ) was also born with it.What Varahamihira says in his Brihathsamhitha about this
Samvatsara we will examine here.This is in the second chapter of the work titled
Samvatsarasuthra. “An egg,shining and full of energy and capable of creating entire
universe , was created in the causal waters (kaaranajala) of thamas(darkness).In it two kala
called Kham and Bhoomi were formed.The ocean of energy(Thejorasi) Sun revealed as
eye.Then samvatsara was born.In whose mind samvatsaram (the year) is born for the first
time ,he is Samvatsara.He is dressed in simple attire,pleasing to look at,truthful in words,
without envy,with healthy joints and undeformed beautiful hands,feet,nails,eyes ,hair and
teeth ,ears forehead,brows and head in a symmetrical healthy body .He has a deep and
pleasing voice.The other lakshana of samvatsara are his qualities, beauty,expertise, intellect,
oratory,(vagmi) prathibha(genius),knowledge of timespace,Sathwikaguna,experience and
wisdom,fearlessness in assemblies,and freedom from sorrows. He will have knowledge of
shanthika,poushtika,abhichara and snana vidya .He will be interested in worshipping great
people and in vratha and upavasa etc.The mark of samvatsara is his/her wisdom and
knowledge in expounding free and original methods of calculations/mathematical functions
which creates wonder in the hearts of all.He will destroy several types of illlucks just by
his/her presence and will be wellversed in the three skanda Hora,Samhitha and Thanthra.He
will know the parts of time and the space (Kaala and Kshethra) as described in the five
ancient sidhantha of astronomy .In the time with Prabhava and vibhava etc there are 12
 198 
 

yuga.In each yuga there are 5 years and thus 60 years is a unit.The Lords of tehse 60 years,of
yuga,varsha,month,day ,Hora etc are there.The samvatsara knowing them ,sacrifices his
affinity to all these and become beyond time.He is able to expound the similarities,
differences and the ayanabheda in different theories ,and able to neutralize the differences in
different theories by his own techniques of samamandalarekha (the line of equal mandala or
central geodesic ).Acharya Vishnugupta said: A person ,if he decides to cross ocean does it
easily with knowing the direction of moving winds.Even to think of approaching the great
ocean of Kaalapurusha ,is impossible for a person who is not a Rishi. The word of the
person who has fixed in heart the science with Bhagana(the group of shining objects in
celestial spheres) written in prajna as spreading sunlight all over the world ,will never
become futile.He has been blessed by Vagdevi.The Daivagnapurusha employs a
Prathipurusha for doing his worldly affairs (a delegation of power or a secretory ).Thus not
wasting his/her time involving in any other affair of the world,does mental analysis and
reflection of the science continuously.Since a single person cannot do observation day and
night continuously ,four disciples are employed to take up the observation in turn.The first
observes east and agnikon,second the south and Nairuthikon,third west and vayukon and
fourth north and isanakon.By this continuous observation the subtle phenomena like
Uthkapatha(comets/meteors)etc are all observed and collected as data .
Garga says that the person who has such Nishta in Horaganitha is expert in the organs and
suborgans (branch/subbranch) of veda and vedanga.If there is no samvatsara there is no
organs of samvatsara like Thithi,nakshathra,rithu,ayana etc .Therefore if one knows
samvatsara one knows all its organs and its branches too.At the same time there is an
organless,timeless eternal time and the knowledge of the organ and form is leading to that
eternal time .Therefore a true samvatsara or knower of time is nonattached ,and desireless and
sorrowless and lives in forests and lonely places on hilltops ,observing the various celestial
bodies ,its relations to earth and the mathematical rules of tehm.He knows both the movement
and movementless states of niverse and the lights he observes (Saayana and Nirayaan )Thus
knowing both movement (kinetic) and inertia he is the greatest Rishi .If such a good
samvatsarika does not exist in a place that place is to be discarded as not good for habitation.
Samvatsarikan is the Chakshurbhootha of this universe (eye of universe).The place where he
sits is devoid of impurities.There is no experience of hell for a Samvatsarika.He is thinking
only about Daiva ( enlightened beings/shining ones)and he gets fixity in Brahmaloka.Which
Dwija (twiceborn)knows this difficult subject ,according to the ancient texts and with its
meanings,become the Agrabhuk,Sraadhapoojitha and Pamkthipaavana(all synonyms of
agni). Even if a Mlecha or Yavana know this science they become worshippable rishis. The
Daivavith(one who has known the shining divine beings) who is blissful and satisfied in his
mission of wisdom,does not respond even if he hear insulting words .(see
Apasoodradhikarana in Brahmasoothrabhashya of mine –Brahmasindhu).Thus Varahamihira
describes an astronomer/rishi.The samvatsaran as Jyothisasthragna is a Rishi seeer with all
signs of a Brahmagnani according to this. And we know Atharvaveda is dealing with
astronomy (along with other subjects like medicine).
Sl 7
7 Yasmaaccha devaa bahudhaa samprasoothaa:
Sandhyaa manushyaa:pasavo vayaamsi
Praanaapaanou vreehiyavou thapascha
Sradhaam satyam brahmacharyam vidhischa
From him several divine beings were born.Sadhya,manushya,pasu,pakshi,prana and apaana,
grains like paddy and millet,thapas,sradha,satyam,brahmacharyam and vidhi (laws).Thapas
is the karmanga (organ of karma)with lakshana of samskara or culture of man.It is a
function with free sadhana of its effects.Only if one has sradha(concentration)one can do
 199 
 

anything effectively or learn. Purushartha is therefore as a result of one’s sradha.The

asthikyabudhi (thinking by intelleigence that there is a sakthi or power within and without is
Asthi or Asthikya) which gives Chithaprasada (bliss of mind ) and thereby positive
selfhealing power is also a Sradha .Satya is the avoidance of all untruths ,by mind,word and
deed.The communications by words/mind and deed without causing hurt to any being is the
ultimate truth .Without that no one has known the ultimate God/Brahman/Satya .
Sl 8
8.Saptha praana: prabhavanthi thasmaath
Sapthaarchisha:samidha:saptha homaa:
Saptha ime lokaa yeshu charanthi praanaa
Guhaasayaa nihithaa :saptha saptha:
From him were born the seven praana.The seven flames,seven samiths,seven homa,seven
worlds born from him.The praana which reside in cave moves as seven each in them.From
the head of purusha were born the seven praana. From them the seven flames as sensory
knowledge revealing their vishaya were born.The samith are the fuel for the sense organs as
their subject or vishaya.They awaken and kindle the 7 agni of prana.The knowledge of each
of tehse vishaya (vishayavigjna) are the 7 homa.Praana in the seven sense organ positions,and
in the seven vyahrithiloka of universe move (in and out).In the cave of heart and in the cave
of universal chidakasa it moves alike.The karma of those who do Yajana of Athman and the
effects of that karma,the karma of ignorant people and their karmaphala both originated from
the same source Aksharapurusha. Lack of proper knowledge of the Akshara leads to such
ignorant views/theories .
Sl 9
9.Atha :samudraa girayascha sarve
Asmaathsyandanthe sindhava:sarvaroopaa:
Athascha sarvaa oshadhayo rasascha
Yenaisha bhoothaisthishtannthe hyantharaaathmaa
Oceans and mountains were born from him.All the Sindhu with different forms were born in
him.All oushadi(herbs/plants)and Rasa (essence)were born from him.Those Rasa are within
the Athman of all bhootha(elements).
Sl 10
10 Purusha evedam viswam karma thapo Brahma paraamritham
Ethadhyo veda nihitham guhaayaam sovidyaagranthim vikiratheeha somya
All these-including karma and Gnana-is Purusha only.The one who knows this
Brahmaparaamritha as within the cave breaks the thread of avidya from here itself. Universe
as the Viratpurusha is explained.There is nothing except Purusha here.The nectar of Brahman
(Brahmaparaamritha)within heartspace and chidakasa knows paravidya.Veda speaks of
mother Sarama,the mother of serpents, who showed the Go/cows within the cave to Indra
.When one directly perceives that the Brahman is Aham (I ) ,that moment the union of inner
and outer sakthy /powers happen and jeevathman and paramathman become one. Whatever
the strong avidya vasana had been they are immeaditely destroyed by such experience of
advaitha.The merging of Radha and Krishna in Brahmarasa of Rajarajeswara/i with the
sweet rasa of ecstacy is thus a symbol of this experience only .The same is the
Ardhanareeswara concept .
Khanda 2
How can one cognize the formless Akshara/ It is said below.
Sl 1
1.Aavi:samnihitham guhaacharam naama mahathpadamathraithathsamarpitham
Ejathpraanannimishacha yadethajjaanatha sadasadvarenyam param
vijnaanaadvarishtam prajaanaam
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That Aavi which does journey in the cave is the great abode in which all these seen is
offered.All praana,all nimisha(moments)are concentrated in that.Sath and Asath are that
only.It is the one to be worshipped,the one beyond all,and the best knowledge available to the
praja(children,subjects). It is interesting that the term Aavi is used here.It is a dravida /Tamil
word for the bodiless Athman as well as for air/wind/gaseous form.Athman is in the form of
light/ enlightenment and therefore Sankara gives this meaning to Aavi.That enlightens both
Hridakasa and chidakasa.Its movement,kindling,revolution etc we observe both outside and
inside (though our own body functions and through language/music etc ).The enlightenment
of a living human Athman is seen in the words uttered and written by that Athman .We
ourselves can experience our Athamn within by inner observation(introspection)inner hearing
, internal manana or thoughtful reflections,and our Vignana .By these dharma,one can
understand that Aavi as light shines in every being.When Avi as enlightened Athman/
Brahman rin balanced form within and moves ,our darsana,sravana,manana etc happen.It is
tehgreatest of the greatest (Mahath). Everyone should strive to reach tat perfect state of
balance.(Paramapada).Thisis the educational goal of ancient India.Since everything is offered
into that Brahman,everything is within it .Like the spokes of a wheel are concentrated at its
centre,all are concentrated in that oen point.All moving and nonmoving,all living nonliving,
all praana /winds,nimisha/units of time,and the time of whichteh unit is only an organ are all
centralized in that one alone.Thus all truth and untruth are based on the Eka Brahman,and
that Brahman is within me and you concentrated in our heartspace.Knowing this greatest tuth
, the gross and subtle,form and formless,time and tileless,all dualities are lost and everything
is thatParamapada only.There is nothing except that .That is the Nitya (eternal) great abode to
be achieved and worshipped.And all beings are children of that great originator Purusha .
Therefor eall our knowledge and wisdom ,including aparavidya and avidya has existence in
that Paravidya but all these does not become equal to the paravidya.It is beyond all
knowledge , beyond all words .In our mundane knowledge that Paramapada is not visualized
or experienced eventhough it is derived from that paramapada.
The inertia of the aakaasamandala becomes vibratory and starts to move for the first time.The
nirayana starts its saayana.The first kala or unit of that movement is called Prathamajya (the
first sine /first Jeeva) by Jyothisha.It is the first moment of the moving timeclock.The first
opening of the eye of the time.Then that movement continues and becomes revolutionary as a
wheel .Every completion of a circle of movement is called the birth of a new Samvatsara(new
year child).Vatsam is calf or child/praja in sanskrit.The first praja is the first jeeva or praana/
praani .From that living thing races of similar beings happen forever .Even if we synthesise
all the knowledge generated by all these generations of beings ,we may not be able to know
that prakasamandala(field of energy)which from its inertia state generated the first movement
and the first jeeva.Because the whole is not the sum of its parts alone but something beyond.It
is before all the living beings.It is incomprehensible by calculating history and prehistory of
human race alone because it is beyond human race,beyond animal and bird races ,beyond
races of herbs/oushadi and beyond even timespace .Thus the Smavatsarika is engaged in a
task beyond all comprehension of a human intellect by mathematical and observational
methods.That is why he is called the Chakshurbhootha born of sun ,the enrgy source of the
earth and its beings.But sun itself is born fromAthman, Athmabhootha,and thus it is without
as well as within as Kaalachakshu .Thus paramapada as the time born in timelessness ,beyond
the birth of even the first man with intellect and beyond the birth of even earth and solar
system is incomprehensible but experienced by constant concentrated thapas within oneself.
This is the task of each rishi of each yogin.
Vignana in human mind is the beginning of movement as observation,listening and hearing of
vedavakya and manana by mind etc and tehse individual karma are a reenactment of what
happened in the first intelligent being’s heartspace and thus we experience the timelessness of
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our race by our own mental tapas.All our vignana is only part of the previous vignana .And
the ultimate truth is beyond all tehse knowledge of human beings of series of generations .
Know the ultimate truth as beyond all vignana leads the person to nirveda as the last step,not
as the first step .All vignana as Goroopa(as form of cow/earth /vatsa or calf),as praja and
praana and units of time are in the unmanifested Purusha’s Hridayaguha and from that
Chidakasa flow into own Hridakasa (heartspace) and the messenger of that enlightenment is
Sarama,mother of Naaga as the Sunakathara (dogstar) in the Vedas which shows the origin of
Veda in the southern part of India .By Vak as the communication(language/ literature/
linguistics) the aavi (Athman)is revealed from Guru to Shishya in its Jwalana,Bramana
(awakening and revolving)experience of wisdom .
Sl 2
2 Yadarchimadhyadanubhyonu cha yasmimlokaa nihithaa lokinascha.
Thadethadaksharam Brahma sa Vaangmana:thadethathsatyam thadamritham
thadvedwayam somya vidhi
In the light which is subtler than an atom ,all universes,and the beings of those worlds reside.
That is called Akshara Brahman.That is Praana.That is Vak and Manas.Know that Adwaya,
Amritha and Satya . All universes and beings depend upon the single source of energy field.
The energy ,though it has the light of a crore suns,is smaller than a Anu or atom.At the same
time it manifests as gross universes which can contain big bodies like this great earth.We are
now traveling in a time of quantum mechanics.We now know that light travels as subtler than
an atom,as quantum.But we feel ashamed and a little bit reticent to believe that a Rishi living
thousands of years ago had known this and expressed this in Sanskrit words.It is in the
present century that Mitchell Tabbot ( Mysticism and the new physics page 12) quoting
Wheeler experiments and the transfinite numbers of Canter ,proves that to know eternity even
quantum physics is insufficient. So the words of this Rishi of Mundaka seems strange and
unbelievable to us .But it is the truth . The rishi visualize the the Brahmapada or the field of
light which is beyond all human knowledge,subtler than an atom,grosser than all known
universes within as Athmabhootha.What was the method he adopted for this ?
Sl 3
3.Dhanurgriheethoupanishadam mahaasthram
Saram hyupaasaanisitham sandhayeetha
Aapasya thadbhaavagathena chethasaa
Lakshyam thadevaaksharam somya vidhim
Take the bow of Upanishad.Join the great arrow whch is sharpened by Upasana.By Chethas,
traveling (Gathena) or knowing its Bhaava fix the bowstring.Then reach the goal Akshara.
This is the imaginary form in which we see the starcluster of Vettaikku orumakan in Orion or
Arya cluster.The bow is the Upanishad .The Athmopasana (meditation of Athman ) giving a
sharp body as arrow and a sharp intellect as the string ,in concentrated energy of mind,body
and intellect ,the yogi raches goal of AksharaBrahman. This is the method of learning any
subject .The bow will be different (not upanishada )when we learn other aparavidya like other
professions etc.But procedure is the same.
Sl 4
4.Pranavo dhanu: saro hyaathmaa Brahma thallakshyamuchyathe
Apramathena vedyavyam saswathanmayo bhaveth
Pranava (OM)is the bow.Athman is arrow.Brahman is goal.When one is experiencing
oneness with the arrow ,and the goal the goal is easy to reach.If by lack of concentration this
does not happen,and mind wanders in external desires, ignorance etc the goal is not easy.
Only a concentrated mind strikes the goal effortless and correctly.Others do not reach the
point .
Sl 5
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5 Yasmindhyou:prithivee chaanthariksham
Otham mana: saha praanaischa sarvai:
Thamevaikam jaanatha aathmaanamanyaa
Vaacho vimunchathaamrithasyaiva sethu:
Where the sky and earth and atmosphere are crisscrossed,where the mind,with praana,and all
objects are crisscrossed,that alone is Athman.Get liberated from all other words.This is the
Sethu(bridge)for Amrithathwa.(eternity) One has to get liberated from words of avidya and
aparavidya.All word should become silent in dhyana and Samadhi .The death of the word is
Samadhi .In Esoteric Christianity we find the death of Logos or Christos as a symbol of this
only.It is not the physical death of a prophet .Only when the words and mind are in total
silence of dhyana the bridge to eternity is opened for us to cross beyond all tehse into the
paramapada or Absolute Brahman.
Sl 6
6 Araa iva rathanaabhou samhathaa yathra naadya:
Sa eshaa anthascharathe bahudhaa jaayamaana:
Omityevam dhyaayadha aathmaanam
Swasthi va : paaraaya thamasa :parasthaath
As spokes in the center of the chariot,the Naadi are concentrated in it and that is born as these
many and moves repeatedly.Meditate that Athama as Om .To enter the Paramapada beyond
the Thamas,may you have Swasthi . In our body as several Naadi (channels) all our
consciousness and knowledge and functional abilities are collected,circulated and stored and
used in time and all these are concentrated in our Heartspace .When the ale of chariot move
then only the spokes move.They do not move by themselves,or free from others and the
axle.That is, by comparison it is the movement of thoughts,words and deeds which are fixed
as spokes in our Athman that we feel in our channels of communication or the various naadis
.The sensory knowledge is actually the knowledge of Athman and not of sense organs.The
sight,hearing,analysis etc are movements of our Athman manifested as movements of our
Indriya.When all such movements are silenced ,word and mind merged in Athman by
concentration, in Mounasamadhi ,one gets entrance to a hitherto unknown world of
Paravidya (Paraloka ) which is otherworldly or transcendental experience .That is the
Adityavarna world beyond Thamas or darkness.The Guru here gives blessing for that journey
into wisdom for his disciple.Without blessing of Guru this journey is not possible.There
should not be any obstacle for the disciple in his Sethubandhana or making a bridge between
this world and that world .My dear disciple,let your journey from this world of karma with
Rajas,to the Viraja world of Sathwa be undertaken without obstacles is the Guru’s blessing.
Then disciple by meditating aksharabrahman as Omkara, enters dhyana and Samadhi
unobstructed .Where does the person who crossed the ocean of samsara enter ?
Sl 7
7 Ya :sarvagna:sarvavidhyasyaisha mahimaa bhuvi
Divye brahmapure hyesha vyomnyaathmaa prathishtitha:
Manomaya:praanasareeranethaa
Prathishtithonne hridayam sannidhaaya
Thadvijnaanena paripasyanthi dheeraa
Aanandaroopam amritham yadvibhaathi
He who is Sarvagna and Sarvavid becoming the abode of all greatness of this earth ,in divine
Brahmapura ,in vyoma as Athman is fixed. Being manomaya, praanasareera, in annasareera
within heartcave he is experienced.That blissful and eternal one,the dheera(bold)visualize
with the Vignaanmaya body . Mahima is vibhoothy.What is the mahima or greatness? The
orderly position of earth and heaven and the clocklike eprecision of their revolutionary
movements ,the wheels of solar and lunar times,are due to its Mahima.The lakes and oceans
 203 
 

do not cross their limits ,and moving and nonmoving obey their natural laws,time as years
come regularly with seasons,and ayana,the doer,the function and its effects does not cross
their timelimits –all these are due to his greatness. Sarvagnapurusha with thi smahima is thus
called the Sastha of the entire universe.All natural laws are his vibhoothi.Because of these
vibhoothy he reveals himself to us and so we consider him as Divya or divine .His abode is in
Brahmapura (city of Brahman) which is revealed by all functions,done by all intelligences of
all beings. Brahmano athra chaithanyaswaroopenaaa nityabhivyakthathwath Brahmana:
Puram according to Sankaracharya.The enlightenend energy by its eternal light reveals itself
.That selfenlightened Brahmapura is within our Hridayavyoma or heartspace as well as in the
external Chidakasa.It is in the center of the heartlotus and in the center of thousand petalled
Brahmanda .lotus (sahasrara).It is sarvagatha (can enter everything)like Aakasa .It has both
gathi( movement)and inertia simultaneously. That is how Purusha I sfixed as a Vigraha in a
temple as well as a graham it moves in the outer space.The special theory of relativity of
sayana and nirayana universes of this Brahmapura is wonderfully expounded. As already
mentioned Kaapura,Prathimargaka,Thraanga,Uthranga ,Soubha etc are the synonyms of the
city of Harischandra and Thrisanku in southern zodiacal hemisphere.And Crux or Thrisanku
is a star in it.This is the pleasure house for the ancestral Vairajaas (Vibrat) who live in
Thapoloka (world of Thapas /austerity as wel as heat )and reach Satyaloka (world of truth). In
Atharvaveda the daughter of kaamadeva is Vaak Viraj and the Go (cow) according to John
Dawson in Hindu mythology and religion.
Sl 8
8 Bhidyathe hridayagranthishidyanthe sarvasamsayaa:
Ksheeyanthe chaasya karmaani thaasmindrishte paraavare
When the threads of heart broken and all doubts ended,and all karma destroyed one directly
perceive that which is simultaneously apara and para, All avidyavasana ,desires and sorrows
and the doubts created by them are lost and then when gnaana is awakened,and karma and its
root cause with effects lost,one perceive absolute truth.Even the karma of past existences are
lost .Katopanishad says:
Yadaa sarve pramuchyanthe hridayasyeha granthaya:atha marthyo amritho bhavanthi .
In the Gita sloka of “Nashto Moha :smrithirlabdha” Sankara quotes these and explains the
same meaning.When one gets memory of past births the attachments of this janma naturally
are lost with its vasana like a dewdrop in bright sunlight.Thus the oneness of ara and apara
and oneness of Athman in Brahman is experienced and in the awakening o fthat Gnanasurya
the darkness of samsara is removed .Cause and effect become one in that gnaana of Oneness
(Advaitha).
Sl 9
9 Hiranmaye pare kose virajam Brahma nishkalam
Thaschubram jyothishaam jyothisthadyadaathmavido vidu:
The nishkala ,viraja Brahman is in the ultimate kosa (layer)of Hiranmaya (golden).It is white
and pure .It is the Jyothis of all jyothis.It is known by knowers of Athman. The light of
intellect and knowledge makes the golden white pure light of vignanamayakosa.There the
organless,formless,dustless, blemishless, avidyaless Brahman is residing.That is ananga
(organless)since no anga ,and Viraja(dustless)since no Rajas.That is why it is pure white
light.That paramjyothi reveals the worlds of soalr and lunar movements,all the lights of
universe as stars ,starclusters etc,and also the function of the five senses,mind ,intellect etc by
introspection and meditation.These external and internal aparavidya are known by the
paravidya of direct experience.But aparavidya aloen cannot give the experience of Brahman
beyond tehm.The aparavidya mentioned here are all the walking sticks used to climb the hill
or mountain of paramapada/paravidya .Why is it called the jyothis of all jyothis?
Sl 10
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10 Na thathra suryo bhaathi na chandrathaarakam

Nemaa vidyutho bhaanthi kuthoyamagni:
Thameva bhaanthamanubhaathi sarvam
Thasya bhaasaa sarvamidam vibhaathi
There sun,moon or Vidyuth(electricity)does not exist and tehn what about the mere agni?All
these are revealed by it which is allrevealing.In its light all these lights reveal.In
selfrevealating efficiency there is nothing beyond this .When a lamp is lighted that fire gives
only light ahd heat of a limited spacetime.The sun and moon are also of this type .All these
give light from the light of Brahman ,their source.Wherver there is light and heat all those are
due to light and heat of Brahman .When water comes in contact with fire,even it assumes heat
. Like that by contact with Brahman sun etc give heat and light.Both Kata Upanishad and
Gita has similar slokas .(Ka 11.2.15;Gi.XV 6).When Goloka is described Gargabhagavatha
also uses equivalent words.
Light is the nature of Brahman.By that it reveals the multiverses.Therefore Brahman is
jyothisha of all jyothish.That alone is absolute truth.All others are its vikara (changed form or
emotions).When word begin ,the Vikara naturally happen .With vaak with a name ,we
describe all tehse worlds or universes.And all such worlds described and classified and
known by word is having name and form and is called prapancha.And thus are all relative
truth compared to that beyond words ,the Brahman.Then the Rishi ends this Khanda with a
upasamhara in next sloka and moves on to next khanda where the death of word is
beautifully explained.
Sl 11
11 Brahmaivedamamritham purasthad Brahma
Paschaad Brahma dakshinathaschotharena
Adhaschordhwam cha prasrutham brahmaivedam
Viswamidam varishtam
Before and behind,south and north,up and below are all Amritha (eternal ) Brahman only
exists.Whatever expanded is Brahman .These universes are all expanded forms of that single
Brahman.Therefore this Viswam or universe is Varishta (being expansion of Brahman itself).
There is nothing except Brahman. Sarvam Brahmamayam.I and You ,This and That are
dualities which are constructs of mind .The one nondual akshara ,Brahman which is Amritha
alone exists everywhere in everything and that is the goal of an educationist of ancient India
to integrate all and to reduce all separatisms and for practice of tolerance .
Mndaka 3
Khanda 1
When one meditates and attains Akshara,which is said as Paravidya and called Purusha,the
absolute destruction of all causes of samsara happen with rupture of the Hridayagranthi
etc.The method of perception of Aksharapurusha is Yogamarga ,and it was said with the
simili like bow,arrow,etc.In this khanda ,the associated qualities of Yoga like Truth etc is
said.Though the exposition of thathwa was done earlier,due to depth and unknown nature of
the subject,it is again exposed in a different way for the sake of the disciples.For
understanding of the absolute object to be known,a mantra as a suthra is first said.
Sl 1
1 Dwaa suparnaa sayujaa sakhaayaa
Samaanam vriksham parishaswajaathe
Thayoranya:pippalam swaadwathya-
-nasnannanyo abhichaakaseethi
Two Suparna ,both have same form,same name.They sit on the same branch of a tree.One
eats fruits and tastes sour and sweet.The other without tasting anything,sits as Athmaaraama.
Suparnam is a bird with golden wings.In Br Up Bhashya Sankara has said “
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Suparnaassabdena khipra:syena uchyathe”This is a vedic bird.That one which flies quickly

called Syena,Garuda or Suparna.Its wings grow again even if it is burned in fire.It is the
vehicle of Vishnu,the brother of serpents and the one who brings nectar.The tree is this birds
Kshethra or abode.The Aswatha with roots above and branches below as samsara is the abode
here.The two suparna are jeevathman and paramathman .Both are alike.But Jeevathman tastes
sorrows and pleasures of samsara . Paramathman does not.Jeevathman is kshethragnapurusha
who tastes his own karma and its effects.Paramatham does not have such action,reaction or
dualities.It is Nitya,Budha,sudha,muktha and sarvagnapurusha.Sarvagna is eternal witness of
all but does not have the bondage of anything. If we introspect deep we can discover thw two
Suparna within ourselves.The Suparna which is enjoying fruits of karma in home,kitchen,
office,on stages etc and the Suparna that watches all these activities not affected by any of
these.
Sl 2
2.Samaane vrikshe purusho nimagno-
-neesayaa sochathi muhyamaana:
Jushtam yadaa pasyathyanyameesa-
-masya mahimaanamithi veethasoka:
In the same tree,the Jeevathmapurusha who laments on his state see the similar but blissful in
own Mahimana ,and then become sorrowless.This perception of truth within oneself is
required for removal of sorrows and dualities of samsara.
Jeevathman due to the burden of avidya ,desires,effects of karma misinterpret itself as “ I am
this body”,I am the son/daughter of such and such a person,I am thin/fat,I am sad/happy etc
.It has sorrow that since I am the body,when I leave the body I have to leave my dear ones,
and has sorrows like “My father is no more,My wife is no more ,” and thinks that I am fed up
with this sorrowful life .Thus immersed in avidya come back to earth in another womb ,either
of human or lower beings.If by the chance of having done good deeds or by blessing of a
Guru opportunity to lead a life of Ahimsa(nonviolence), Satya(truth) Brahmacharya, sanyasa,
samadamaa etc is obtained,then I am that Suparna who is Athmarama is dawned upon the
mind .This perception removes all sorrows .
Sl 3
3 Yadaa pasya:pasyathe rukmavarna
Karthaarameesam purusham brahmayonim
Thadaa vidwaanpunyapaape vidhooya
Niranjana:paramam saamyamupaithi
When the seer visualize (directly perceive)the Goldencoloured,creator,Lord,Womb of
Brahman ,that scholar)wise)shakes off his punya and papa .Becomes blemishless ,and is
merged equally (samya= equal)with that Paramapurusha.
Paramapurusha is said to have golden colour because he is in the form of light. The Rishi
who visualize that holden Paramathman within himself,also become naturally a sarvagna,
scholar,wise similar in all qualities to Paramathman.He too is beyond dualities like sin and
punya.This is Jeevathma,Paramathma Aikya or oneness .
Sl 4
4.Praano hyesha ya:sarvabhoothairvibhaathi
Vijananvidwaanbhavathe naathivaadi
Aathmakreeda aathmarathi :kriyaavaa-
-nesha brahmavidaam varishta:
That which shines in all elements is Praana itself.The one who knows this and and is wise ,
will not do unnecessary arguments.He is always engaged in own Athman and its experiences,
the greatest among knowers of Brahman,and immersed in spiritual thoughts. Once we know
that the same Praana power exists from the creator to a blade of grass,why should we engage
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in argumentative discourses?Why should we hate anyone? The wise person is therefore silent
and engage in analytical thoughts,meditations peacefully. Whereas,the ignorant,who pretend
to be scholarly goes on talking about unnecessary things and get into controversies and hurt
others by words,deeds as well as thoughts.By this behaviour one has to distinguish between a
true Gnani and a pretender .Since everything is Athman/Brahman where is the need for
argument or anger or violence against anyone?The wise is therefore silent and mediatative.
When ignorant make noise the wise is silent .The sign of a Sanyasin is beautifully described
by Sankara here by a definition.
“Gnaanadhyaanaadikriyaapaanasambhinnarthamarthaath: Samnyasi.”
The sign of a sanyasi is his immersion in two things –Gnana and dhyana (these are not
different since dhyana brings gnaana and vice versa)Whoever has these signs ,is a sanyasi.
And who does not have these ,though he/she bear outward signs of a sanyasi(like dress,etc) is
not true sanyasi.This is important in today’s world where we find several makebelief
sanyasins making false claims. The sadhana like truth etc which are associated with the true
sanyasi for his/her samyaggnana are paths or ways to make them liberated from bondages.
Sl 5
5 Satyena labhyasthapasaa hyesha aathmaa
Samyaggnaanena brahmacharyena nityam
Antha:sareere jyothirmayo hi subro
Yam pasyanthi yathaya:ksheenadoshaa:
The yati who has lost all blemishes see the Jyothirmaya (enlightened/in the form of light)and
white (pure)Athaman within their body ,by their day to day practice of satya,thapas,
samyaggnana, brahmacharya etc.Sankara here says that thapas does not mean the
chandrayana etc but the mental concentration and control of senses. The visualization of the
internal jyothi(light)as pure white light is like a lamp within a sanctum sanctorum that never
goes of and this is called Anthardeepikanyaya as opposed to the Madhyadeepikanyaya
described elsewhere.
Sl 6
6 Satyameva jayathi naanrutham
Satyena panthaa vithatho devayaana:
Yenaakramanthrishayo hyaapthakaamaa
Yathra thathsatyasya paramam nidhaanam
Only Satya triumphs.Nontruth does not (triumph).The path for the divine journey is made of
truth.The Rishis who are Apthakaama(satisfied since they have achieved whatever is to be
desired) walk through it and reach the absolute abode of truth.(Styaloka) Virajaloka is the
world of the ancestors who follow path of truth ,like Harischandra ,who wont sacrifice their
dharma as satya and in that dharmaloka all the wise sages reach.
Sl 7
7 Brihascha thadhivyamachintyaroopam
Sookshmaascha thathsookshmatharam vibhaathi
Dooraaathsudoore thaadihaanthike cha
Pasyathswihaiva nihitham guhaayaam
Its form is great ,enlightened,and unthinkable.It shines like the subtlest than the subtle.It is
beyond that which is most distant.But it is closest to the most near too.It is seen as if residing
in the cave. This is the thought experiment of ancient scientists .The greatest of the greatest,
subtlest of the subtlest,farthest than the farthest,and closest than the closest.Thus the dualities
are neutralized and the Eka or Adwaya perceived within own heartcave as well as in
heartcaves of all beings and in all universes.Just think of the modern thought experiments of
astrophysicists and see that they are not different.The path followed and the observations
made are similar. Science today see universe as distant great galaxies,nebulae explained by
 207 
 

general theory of relativity and the sublest quarks,electrons,mesons,and their radioactive

vibrational mechanics studied by quantum mechanics.These are then made One through the
quantum theory of gravity,grand unification theory.In the preface of Origin of Time (Stephen
Hawking.Preface Carl Sagan))we find the following words: ”Equidisatnt from the atoms and
the stars we are expanding our exploratory horizons to embrace both the very small and the
very large . What is a scientific theory?It is within our heart and thoughts .Except that there is
no truth. ( It exists only in our minds and does not have any other reality .Page 10 Origin of
time.Stephen Hawking).Both the relativistic and the quantum universe exists in the
heartspace of the scientist who perceives it .And the rishi reach those worlds of truth(
satyaloka which is relative truth ) while still alive ,not after death .This is what the ancestor
rishis also said by saying that the jeevanmuktha reach that state while alive. Rishi divides
aakasa into hridakasa and chidakasa (internal and external milieu) for the mundane people
who believe that time and space as they know is truth.The timespace which we know is only
relative .There is an absolute truth beyond it .That truth has a sign of its existence in Aakasa
(timespaceless ocean of energy that is unmanifested, limitless).Brahmasuthra calls it as
Brahmalinga (the sign of Brahman).In 1905 Einstein and Poincare (mathematician)reached
this decision independently of each other. The modern science makes theories about
universes or worlds beyond galaxies where the tachyons faster than lightrays,or light without
mass alone can enter.The light without mass is bodiless Athman or Aavi for Sanskrit and
Tamil.The people like Thrisanku did thapas for reaching worlds where no one can enter with
the body,and claimed that they reached it and disciples of Vasishta (their own Kulaguru)
mocked at them for being untruthful .The Thrisanku heaven is called the heaven where
ancestors are doing thapas ,with heads down.This is what the rishis in northern hemisphere
thought about a southern crux and a southern polestar .This is a relative understanding
because of lack of observation from southern part of the earth .If we read Origin of time ,we
find questions like “Is there an end and beginning for universe,is there a creator for it ?” etc
.These questions are asked in Upanishads and are beyond the realms of religion ,one should
understand.They are beyond metaphysics and religion and within the scope of scince .Or the
integration of all tehse was done by ancients beautifully .
Only in 1924 Hubble announced that beyond the stars we see with naked eyes are several
fixed stars.Is there a world of inertia(nirayana)beyond this moving one(sayana)?Is it
continuously expanding or contracting?Or both? Can there be a possibility that the cosmos
contract itself to too subtle a state that it becomes condensed to a single condensed
point(Bindu)? By the Sphota (bang)of such a bindu is this Aksharaprapancha formed?These
sargakrama (order of creation)in veda and thanthra books is perceived by modern science
now.What is the role of a creator in a universe that expand and contract as result of its own
karma ?That question was asked by western science only now ,But several thousand years
ago by Indian seers.Why was the untruthful Brahma lost his worship (in India) and Vishnu
and Shiva alone accepted as adorable in later periods? The creation of cosmos is from bliss
and from leela(play) and wisdom and is a natural flow .Creativity is the natural internal
quality of any person who is Whole/perfect according to Sankara.It is impossible for a
blissful being ,not to create anything.It is a Choiceless God ,then Hawking says.That
designates the role of a choiceless witness of the entire process of creation .Hawking also see
the creativity within human hearts as a scientific theory .This consciousness is the choiceless
awareness of the Rishi too.(The term used by J.Krishnamurthy). Choiceless God of Hawking
and choiceless awareness of J.K are the modern way of seeing the ancient theory.The flow of
light seen beyond all and within own heart is the Jyothishmathy of the Yogasuthra of
Pathanjali .It has center everywhere and no limits anywhere .That is the definition of God for
an ancient Indian.Since it has center everywhere it can manifest in anyone,anything ,
anywhere . Thus stones,tree,herbs,universes,planets and stars,animals and birds,human beings
 208 
 

– everything is divine sparks from the same One energy. This earth is a spark of the same
energy .This concept makes man worship everything as God .”If we observe all other
galaxies to be moving away from us,then we must be at the center of the universe.The
universe might look the same in every direction as seen from any other galaxy “(page 45
Origin of Time).This is the Rasichakra or zodiac of the Indian astronomer too.
The perception of Athman is a state which generates a lot of energy .There all ignorance is
removed and Athmachaithanya shines forth perfectly ,wholly.The differences and dualities
between all objects is gone and perception of Advaitha happen.Has any modern scientist
proved by nature of quantum particles this nondual state or perception of the human mind of
a yogin/or scientist?The study of subatomic particles show that all objects are equal from the
atom state onwards.Weynberg-Salam theory known as Spontaneous symmetry breaking
theory has proved it.(What appears to be a number of completely different particles at low
energies are in fact the same particle only in different states .In high energy states all behave
similarly).In a state of high energy all objects are similar.The mental state of a Thapaswin
/Advaithin is that.In a mundane mind ,where differences of several kinds exist the mental
energy is less and not concentrated as in a yogin.Therefore Bharath/India had truthfully
recorded the state of mind of its scientists and that of human consciousness from mundane to
transcendental,from dead matter to energy ,from body to Athman ,from Dwaitha to Adwaitha
in Veda,Vedanga and other scriptures and protected it through generations by a sound
educational process .If this was not done we would never have been able to study the
progress of human consciousness and history of educational endeavours of man . Brahmam is
the great cosmos ,the true world .It is really not visible to naked eye.Light in subtlest form of
Akasa enters all beings and objects and becomes cause for all of them.It is seen as different
objects by the consciousness which also is the light energy (as bioenergy) another form.That
which is not perceivable and is beyond all universes,thus become easily perceived by the
wise( Vidushaam athyanthaagamya).But it is beyond comprehension of ordinary people.That
which is closest to heart and within heart of a wise seer is unapproachable and beyond
comprehension and in a far off world for common man .The reason for imperceptibility of
Athman within for the common man is the avidya of dead matter masking the light of
Athman from view.
Sl 8
8 Na chakshushaa grihyathe naapi vaachaa
Naanyerdaivaisthapasaa karmanaa vaa
Gnaanaprasaadena visudhasacha-
-sthathasthu tham pasyathe nishkalam dhyaayamaana:
One can not grasp it with eyes.Nor with words.By other sense organs,by Thapas or by karma
one cannot grasp it.With Gnanaprasaada,in amind which is pure Sathwa form,meditation of
that nishkala(organless) form ,one can visualize it .
This is one of the earliest thought experiences of human race .The sense organs, the subjects
of those senses ,the world with name and form has to be ended and only beyond that state the
dustfree ,blemishfree world of truth called Viraja is visualized in a enlightened meditative
mind .The thought experiences of astronomers of modern world as well as of ancient world
had known that beyond the known worlds is an unknown world of light and sound energy
beyond all human intellect and energy equaltions.The opening of the gate to this unknown
unmanifested world of consciousness from the known manifested world is done by Goddess
Vag (Vagdevi) or speech .That Devi is the Saraswathy or Mathangakanya called
AksharaBrahman,Sabdabrahman or Pranava in Sanskrit and Mozhiporul or Chinthavilakku
and Kalainiyama in Tamil.She is in the form of a Gomriga or Vrishakapi or a cow called
Kaamadhuk(Kamadhenu) .Through Pranava was this world manifested in human mind.The
son of a virgin (Kanya) represents that Logos or word.Born as the son of an unseen divine
 209 
 

power ,becoming manifested word ,in a human being ,that divine word is the predictive word
of a prophet .That person in whom the Godess manifested herself is called the son/daughter
of God .This is explained in Esoteric Christianity by Annie Besant.Logos as Christ is thus the
creative consciousness.The world was created and destroyed through that word.From God to
God through son of God ,the word .This is the meaning of the word of Christ “ No one comes
to the Father but me”.Pranava takes us upto the abode of God which is our father’s house.
(Pithruloka /ancestral world only).But then ,even the word has to disappear or die.When the
heard word(Vaikhari) disappear ,the unmanifested subtle word (Parasakthy) is born in the
silenced mind in Samadhi.Salvation by the Death of God,the word is this symbol only .In a
Rishi ,when he is in Samadhi the word,the seen worlds disappear .In that perfectly calm silent
state is the death of word or Logos.Then the heaven is directly perceived in that silent mind
here itself ,not in another world .That direct perception of bliss of heaven in the cave of ones
heart in perfect silence is the most beautiful moment in ones life.That great moment of
Jeevanmukthy of the Indian is called the great Sabbath in the jew canon.It is the perfect rest
from all actions and reactions of the mundane world in perfect meditative silence.The
moment when the Jeevathman merge in Paramathman. After that beautiful moment when one
returns to mundane existence ,and to world of actions,the Rishi is having a resurrection to this
world .Thus the moments of perfect dhyana and actions alternate for a sage . This secret
wisdom is taught by esoteric Christianity also.The secret knowledge is not dependent on
scripts but on sruthi according to Indian sages .Because it is a oral tradition.It seems the early
Christian priests had assimilated this Indian view in their early teachings.Because in AD 200
,Clement of Alexandria had expressed this idea. The scripts are condensed visual diagrams of
an idea what we call a pictograph or an ideograph.They are for children and for people with
lesser intellect who cannot grasp with sruthi and who cannot remember what is learned.Like
the stories in Indian context and parables in Christian lore.Christ said: In parables to them I
speak ,because seeing they do not see,and hearing they do not hear ,neither do they
understand” (Mathew).Clement expresses his opinion that to read the secret wisdom is like
giving a dangerous sword to a child.That secret wisdom is a selfrevealing Jyothishmathy
,revealed to very few only once in a yuga .It is not common knowledge .That is the Yoga
philosophy .The swanubhoothi of Vedantha ,the nirvana of Budha and Jaina ,the prophetic
word of Christianity and Islam are the same in principle ,not attainable to all human beings
,but revealed only to those who are prepared for its receipt.The one who see or visualize and
hear the word of God is the Rishi,Kavi in Veda .Nowadays we call them as scientists. The
contact of sense organs with their vishaya (subjects) is dirty or full of blemish .When that is
present mind is selfish and is like a mirror covered with dirt .In that mirror we cannot see the
perfect reflection of the sun of Athman /Brahman .With such dirty minds meditataion and
vision of God is impossible.That is why common man is not able to see truth.For that lot of
sacrifice and hard preparation is needed .The rarity of the experience is due to this,and not
due to any one preventing others from having it.Therefore Brahmins(Knowers of Brahman)
will always be a minority and had been a minority .Just like prophets are minority,Brahmagna
is a minority .
Sl 9
9. Eshonuraathmaa chethasaa vedithavyo
Yasminpraana:panchadhaa samvivesa
Praanaischitham sarvamotham prajaanaam
Yasminvisudhe vibhavathyesha aathmaa
The known Athman as atomic form within consciousness is the same as the Praana known as
five types in our body.Praana spreads in the chitha or consciousness of all beings.When mind
is purified it reveals itself as Athma . The Athman residing hidden in all beings as ghee in
milk and fire in fuel ,is always in the form of light .It is in form of energy .
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Sl 10
10 Yam yam lokam manasaa samvibhaathi
Visudhasacha:kaamayanthe yaamscha kaamaan
Tham tham lokam jayathe thaamscha kaamaams-
-thasmaadaathmajnam hyarchayeth bhoothikaama:
With the pure mind of sathwa(which is enlightened mind) whichever worlds are revealed and
visualized ,those worlds and desires are achieved by us.Therefore people who desire
prosperity worship sages who are knowers of Athman .
The pure mind of sathwa quality one gets pure internal organs ,concentrated meditative
introspective intellect ,and by his/her truthful imagination all that is desired is achieved
.Therefore common people depend upon such intellectuals to achieve their desires and
worship them .
Khanda 2
Sl 1
1 Sa vedaithathparam brahma dhaama
Yathra viswam nihitham bhaathi subram
Upaasathe purusham ye hyakaamaa-
-sthe sukramethadathivarthanthi dheeraa:
The Rishi knows that abode of Brahman which is absolute,shining purely and in which all
worlds are situated.The wise people without selfish desires (The bold/dheera)do Upasana of
that Purusha ,cross beyond the semen . The cause for body and continuation of races is the
semen and the seed.The Sukra is the Venus which gives Kaama for such activities related to
Sukla or semen.The person who cross samsara goes beyond the esires of seed and that of
venus .He knows the Brahman in which the mundane world of samsara exists.The knower o
fBrahman becomes Brahman.Therefore to get whatever they desire in this earth and world of
existence people worship the Brahmagna or Brahmana ,the knower of Brahman.
Sl 2
2 Kaamaanya :kaamayathe manyamaana:
Sa kaamabhirjaayathe thathra thathra
Paryaapthakaamasya krithaathmanasthwi-
-haiva sarve pravaleeyanthi kaamaa:
The one who desires the desires,with his desires is born in a place where he can quench the
thirst of those desires. For the one who has attained all desires and have merged in own
Athman,all desires are meged in this world itself and has nothing more to achieve.Therefore
he doesn’t come back to the cycle of births and deaths.The Lamas of Tibet also say the same
thing.Desire is Asura and therefore Venus is the Guru of the Asura.The desire in mundane
pleasures is the hallmark of Asura.The desire in spiritual life is divine.Pradyumna ,son of
Krishna is representative of this divine kaama .
Sl 3
3 Naayaaathmaa pravachanena labhyo
Na medhayaa na bahunaa sruthena
Yamevaisha vrunuthe thena labhya-
-sthasyaisha aathmaa vivrunuthe thanum swaam
By prophecy,by intellect or by listening sruithy alone one cannot attain Athman . Only one
who enquires Athman attains it.For an enquirer of Athman ,Athman reveals its body/form.
This word is equal to the word of Christ : Enquire,You will find.When one sacrifice all
mundane pleasures and search for bliss of Athman,to that involved enquirer alone the
Athman reveal its true nature.The power of an ethical life,lack of ego,thapas,meditation and
selfless sacrifice leads the enquirer to the right path
Sl 4
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4.Naayamaathmaa balaheenena labhyo

Na cha pramaadaathapaso vaapyalingaath
Ethairupaayairyathathe yasthu vidwaam-
-sthasyaisha aathmaa visathe brahmadhaama
The attainment of Athman is impossible for the mentally weak ones.For people without the
orderly Thapas,(due to attachment to mundane things,to wife, children,cattle and luxuries the
order of Thapas is lost) and for people with ignorance it is not obtained.For a scholar with
these strengths at his side, Athman enters the abode of Brahman easily and merge in it
Sl 5
5.Sampraapyainamrishayo gnaanathripthaa:
Krithaathmaano veetharaagaa:prasaanthaa:
The sarvagam sarvatha:praapya dheeraa
Yukthaathmaana:sarvamevaavisanthi
The Rishi who have wisdom,satisfaction,have no likes or dislikes,and are calm and tranquil,
reach there.The bold attain the truth which is in everything ,in everything,and with fixed
Athman in that enter everything as Brahman .
Sl 6
6 Vedanthavijnaanasunischithaarthaa:
Sanyaasayogaadyathaya:sudhasachvaa:
The brahmalokeshu paraanthakaale
Paraamrithaa :parimuchyanthi sarve
Those who have grasped Vedantha with doubtless meaning ,and have attained Sanyasayoga ,
with pure sathwik qualities in their end stage enter the ultimate eternal Amritha . What is
sanyasayoga? The dress of saffron and the Danda etc are only the external symbols of
sanyasa. The nature of sanyasa is to be “ Sarvakarmaparityagayogaath
kevalaBrahmanishtaswaroopa” (To sacrifice all actions and become absolute Brahman in
form/quality).The Brahmagna is always fixed in Brahman only .The death of a householder
(samsari) is called Aparanthakaala because he depends on aparavidya and enters the cyclical
world sof death and birth .The death of sanyasi is paranthakala since he depends on paravidya
and merge in paravidya without cyclical repetition of births. Brahmaloka is one.But the
people who reach it are many and they see it as many .Therefor here a pleural word is
used.The liberated souls ,just as a pot is destroyed and the air in that merge with external
air,merge in Cosmic Purusha when they loose the body in death.As said in the Mahabharatha
Shanthipava, like the mark of feet of birds in sky and the mark of travel of fishes in ocean is
not discovered by naked eyes,the mark of feet of a Gnani is not discovered in their path of
wisdom.It is so subtle and merged in Brahman that it is not discernible to mundane eyes.
Here Sankara speaks of the movement (Gathi)of Sayana .
Desaparischinnahi gathi:
That space which is divided into limited parts has movement .But that Eka or limitless
undivided spacetime of Brahman has no movement .It is Nirayana .Only the mundane
worldof existence of earth and its beings is known by the movement of earth and its
observational laws from earth
Brahmathu samasthathwaanna desaparischede na ganthavyam
Yadihi desaparischinnam Brahmasyan moorthadravyavad adyanthavad anyasritham
savayavam anityam krithakam cha syath .
Nathwevam vidham Brahma bhavithumarhathi.
If you imagine Brahman as a limited thing with time and space ,then you have to imagine a
beginning and an end to it.Then there is the need for imagining parts or organs for it .Thus it
naturally becomes a perishable temporary (Anitya ) phenomenon.And ,it naturally has to be
imagined as something which was created by a creator .But Brahman is none of these.
 212 
 

Therefore to attain Brahman ,none of the limited things are enough.And any study which
imagines a divisible time and space is insufficient to cognize Brahman which is indivisible.
This is pure logical and scientific thought . In 1965 Roger Penrose studying the behaviour of
lightcones in General Theory of relativity ,found that a star which falls due to gravitational
force falls into a ditch with out a volume or a plane (The volume and plane is zero ). In that
place,the density of matter and the geodesic of spacetime is endless(anantham).This
singularity is called the blackhole.Though called a blackhole,it is a phenomenon where the
center of light of pure white is concentrated .It takes up all and gives out all from itself .If we
change the direction of time in this singularity ,the fall is actually the expansion.This was
discovered by Stephan Hawking.The scientists who first thought that the expanding universes
in a endless Friedman model begins from a singularity,now understands that such a
singularity as the beginning of universe is not acceptable in the light of quantum mechanics.
The concept of a singularity as a beginning,and a creator for it,arise only when we think of a
large scale universe .The subtlest particles of light ,sound etc obey rules of a great zodiacal
field laws .The particle with zero revolution like a point .And from whichever direction we
look at it it will look alike . If the revolution is one,it will look like an arrow.And from
different directions we see different forms.If we revolve this particle in 360 degree ,it takes
the original arrow form.If revolution is 2,it is like a arrow with two sharp ends.To get the
same form 180 degree revolution is needed.Similarly if spin is 4 ,ninety degree and if spin is
3 one twenty degree is needed to get back original form.For a particle with ½ spin ,360+
360=720 degree is needed to get back original form.These laws are used in Indian
astronomers and field equations of music etc .
All things in universe have these qualities.1/2 spin prticles obey Exclusion principle of
Volfgang Pauli.0,1,2 etc are the powers(sakthy)in between such matter.Why does an electron
with ½ spin show its nature? Dirac said it is because there is a antielectron which is a twin
with opposite nature.The scince has seen the mirror image universe and mirror image people
too in the same way .For a shining thing and for a human being a twin of equal but opposite
nature and for any action an equal and opposite reaction is not unscientific.Thus the
Karmasidhantha of India is perfectly explainable in the present scientific scenario.What does
Mundaka say about the expansion into the Prathideva as mirror images of the Deva ?
Sl 7
7 Gathaa:kalaa:panchadasa prathishtaa
Devaascha sarve prathidevathaasu
Karmaani vijnaanamayascha aathmaa
Parevyaye sarva ekeebhavanthi
That with 15 kala(parts)is the world that returns to its ownabode or Prathishta. (the original
state ).Whatever is shining(Deva)goes to the Prathideva(mirror image Deva).The actions,the
Athman which is Vignanamaya ,is unified and sarvam(all) become one in the unmanifested
absolute .All effects merge in their cause . The seen world of existence with the fifteen parts
is explained by the magical square called Panchadasiyanthra ,a mathematical explanation of
Sriyanthra .This was discovered by Lopamudra ,a princess of Vidarbha and consort of Sage
Agastya wellknown to South India.This secret of Lopamudr (Lopamudrasuthra) expressed as
Losu (short form) was Very popular in China too.The world merge in Brahman and the earth
in sun .We can call this a fall or a expansion.We can call this a death or a new birth.We can
call this a big bang or a big crunch .This is the science of thought experiments of ancient
science and exactly the same is repeated by modern scientists showing its authenticity and
validity .
Sl 8
8.yathaa nadya:syandamaanaa:samudre-
-stham gachanthi naamaroope vihaaya
 213 
 

Thathaa vidwaannaamaroopaadvimuktha:
Paraathparam purushamupaithi divyam
How the flowing rivers sacrifice their names and forms and merge in ocean,just like that the
wise one sacrifices name,form,etc and thus liberated attain the light beyond all ,called the
Purusha .We call the rivers as Ganga,kaveri, Saraswathy, Sindhu etc.When they join ocean
they have no such names and are just water. We have different names,forms,colours,
nationalities, religions and all sorts of separate identities but ultimately we are nothing but
different manifestations of One single energy and we have to merge in it sacrificning all our
separatist identities.If we understand this truth,that is not death or end ,but an expansion of
our consciousness and an evolution for our intellect in the Unified Theory of MahaAdvaitha
and Vedantha is taking us to this scientific knowledge to be practiced in every day life .
Sl 9
9 Sa yo ha vai thathparam brahma veda brahmaiva bhavathi naasyaabrahmamavithkule
bhavathi.
Tharathi sokam tharathi paapmaanam
guhaagranthibhyo vimuktho amritho bhavathi
The one who know the ultimate Brahman becomes Brahman.In the race of the Knowers of
Brahman,only knowers of Brahman are born.He crosses sorrows and sins and breaks all the
threads of this cave and become Amritha (eternal/ deathless).
Sl 10
10.Kriyaavantha:srothriyaa brahmanishtaa:
Swayam juhootha ekarshim sradhayantha:
Theshaamevaishaam brahmavidyaam vadetha
Sirovratham vidhivadhaisthu cheernam
This Brahmavidya is attained only by people who are Kriyavantha(who perform the lawful
rites for wisdom) who are Srothreeya (listeners of veda) who are concentrated and fixed in
the rites of Brahman(Brahmanishta) and who selfsacrifice with sradha to that Ekarshi(The
one Rishi/The one with a single ray of light) and for those who do the Sirovratha(law of
head) according to injunctions. The wearing of fire in head is a law followed strictly by
Atharvavedins.It is only a symbol.Agni or fire is energy .Thought is an energy , a neural
energy .Therefore wisdom is energy.The wisdom that shines as fire in our brain and nervous
system is offered to the fire as Ekarshi (Ekarishi/ ekarasmi) as a concentrated ray of
controlled mind in meditation and such a dhyanayoga and gnanayoga makes one an
Advaithin and he/she becomes a Brahmagna knower of Brahmavidya.Like the Vedantin
Sankara ,the modern Grand Unification theorists of the modern astronomers also are
following the same path of Advaitha .
Sl 11
11.Thadethathsatyamrishiramgiraa:purovaacha naithadacheernavrathodheethe
Nama:paramarishibhyo nama: paramarishibhya:
Those who have no fixity in the learning and the law ,cannot learn or understand this
Brahmavidya,first formulated by Rishi Angirasa.Only those who follow the rites strictly gets
the knowledge .Namaskaram to the greatest Sage.Namaskaram to the greatest sage. Thus the
fact that without enquiring and without following concentrated learning patterns no one can
attain knowledge is stated and the first Guru is remembered .

Prasna Upanishad
We have seen that the question of origin of a universe which has no origin and end is
superfluous .Yet an intelligent human being has to start from a time with an origin of the
universe to understand its timelessness.The Prasna Upanishad starts with such questions and
 214 
 

different answers by different people to that question. How was this universe created? How
was life on universe originated? What power or force sustain the universe and life on it ?Is
there an end for our universe ? Where does the energy or Athman of a living being go when
the body is lost in death? Such questios were asked by human beings in the past and is still
asked and will be asked in future too.The answers may differ according to the person who
tries to answer it and the timespace in which he/she relates oneself. But the questions and the
methods of answering those questions and even the answers have a universal character or
unity when we compare them . This we will see with the Prasna(questions)and answers in this
Upanishad.
Brahman is in the form of Hamsa(swan).Hamsa is a bird and has ability to move(Gathiseela)
in the sky .It produce eggs for sustenance of its race .But the egg cannot move in sky .It has
to be fixed to the earth for its life.Similarly Brahman produce a Brahmanda(cosmos) its egg
for sustenance of it .In the middle of the Brahmanda(egg of Brahman)is the yellow golden
Jeeva and this is the sun with golden colour and its solar system with earth (jeeva).This jeeva
hatch out and produce new birds .Thus wise ParamaHamsa (Brahmagna)are continuously
born on this earth.The reason why earth is said to be in te center of the Brahmanda is because
in solar system(yellow part of egg)it has a almost central position with its intelligent beings
and jeeva. Sun is a star which revolves round the center of the Milky way (Aakasaganga)
once in 250 crore years .Therefore sun has Gathiseela or movement .Since from milky way
galaxies are expanding out (from its center)milky way and its solar system and earth also
have to be the center of galaxies .Any one who does a thought experiment can cognize this
fact and modern science has found out this . (Though classical physics was against the vision
of sun having movement ).All such answers are repeatedly obtained to astronomers of the
past and present and they express it in different languages.We have most ancient expressions
from Sanskrit language and modern from English language ,thanks to learning of Sanskrit by
the European colonialists. Prasnopanishad gives us the questions asked by disciples to sage
Pippalada and the answers he gave to them.Pippalada is the son born to sage Dadhyach in his
wife Suvarcha.Sounaka spoken of in Mundaka Upanishad and Pippalada are two ancient
Rishis in the Guru lineage of Atharvaveda.Among the disciples who asked questions to
Pippalada we find Gargya ,the son of Garga .The Prasna and Mundaka Upanishads are thus
mutually supportive to each other.We will consider the Athrava Guru lineage after Vyasa
(after 3100 BC )..Vyasa----------Sumanthu ---------Kabandhan
Disciples of Devadarsa: Disciples of Pathya:
Medhan Jabali
Brahmabalan Kumudaadi(Kumudan etc)
Soulkayani Sounakan
Pippaladan
Disciples of Pippalada: disciples of Sounaka
Bharadwaja , Sukesa Bhabru , saindhavan
Satyakaman , saibyan Munjikesan
Gargyan , sourayani
Aswalayana Kosala
Vaidarbhi Bhargava
 215 
 

Katyayana kabandhi

Munjikesa has codifies Atharva into five Kalpa called Nakshathrakalpa, Vedakalpa,
Samhithakalpa, Angirasakalpa,and Shanthikalpa. Pippalada was the Sarvagnakalpa or knower
of everything .
Shanthipaada:
Om badram karnobhi:srunuyaama devaa badram pasyemaakshabhiryajathraa:
Sthirairangaisthushtuvaam sasthanoobhirvasema devahitham yadaaayu:
Om shaanthi shaanthi shaanthi!!!
Swasthi na indrovridhasravaa:swasthi na:pooshaa viswavedaa:
Swasthi nasthaarkshyo arishtanemi :swasthi no brihaspathirdadhaathu
Om shanthi shaanthi shaanthi !!!
Prathamaprasna
Prasna 1
1Om Sukesaa cha Bhaaradwaaja:Saibhyascha Satyakaama:Souryaayani cha
Gaargya:Kousalyaschaaswalaayano Bhaargavo Vaidarbhi:Kabandhi Kaatyaayanasthe
Devadarsan Pathyan haithe Brahmaparaa Brahmanishtaa:param Brahmaanweshamaanaa
esha ha vai
thathsarvam vakshyatheethi the ha samithpaanayo Bhagavantham Pippalaadamupasannaa:
2.Thaanha sa rishiruvaacha bhooya eva thapasaa brahmacharyena sradhayaa samvatsaram
samvatsyatha yathaakaamam prasnaanprischatha yadi vijnaasyaama:srvam ha vo
vakshyaama ithi
3Atha Kabandhi Kaatyaayana upetya papracha. Bhagavan kutho ha vaa
imaa:prajaa:prajaayantha ithi
4Thasmai sa hovaacha prajaakaamo vai prajaapathi:sa thapothapyatha sa
thapasthapthwaaa sa mithunamutpaadayathe. Rayim cha praanam chethyaithou me
bahudhaa:prajaa:karishyatha ithi
5 Aadityo ha vai praano rayireva chandramaa rayirvaa ethath
Sarvam yanmoortham cha thasmaanmoorthireva rayi:
6Athaaditya udayanyathpraachim disam pravisathi thena praachyaan praanaan rashmishu
samnidhyathe. Yadhakshinaam yathpratheechim yadudeechim yadadhou yadoordwam
yadantharaa diso yathsarvam prakaasayathi thena sarvaan praanaan rashmishu
samnidhyathe.
7Sa esha vaiswaanaro viswaroopa:praanognirudayathe.Thadethadrichaabhyuktham
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8 Viswaroopam harinam jaathavedasam paraayanam jyothirekam thapanthapam

Sahasrarasmi:sathadhaa varthamaana:
Praana:prajaanaamudayathyesha surya:
9 Samvatsaro vai prajaapathisthasyaayane dakshinam chotharam cha. Thadhye ha vai
thadishtaapoorthe kuthamityupaasathe the chaandramasameva lokamabhijayanthe.Tha eva
punaraavarthanthe thasmaadetha rishaya:Prajaaakaamaa dakshinam prathipadyathe.Esha
ha vai rayirya:pithruyaana:
10Athotharena thapasaa brahmacharyena sradhayaa
vidyayaathmaanamanuishyaadityamabhijayanthe.Ethadwai
praanaanaamaayathanamethadamrithamabhayamethatparaayanamethasmaanna
punaraavarthantha ithyesha nirodhasthadesha sloka:
11 Panchapaadam pitharam dwaadasakrithim diva aahu:pare ardhe pureeshinaam.Atheme
anya u pare vichakshanam sapthachakre shadara aahurarpithamithi .
12 Maaso vai prajaapahisthasya krishnapaksha eva rayi: sukla: praanasthasmaadetha
rishaya:suklam ishtam kurvantheethara itharasmin.
13 Ahoraathro vai prajaapathisthasyaahareva praano raathrireva rayi:praanam vaa ethe
praskandanthi ye diva ratyaa samyujyanthe brahmacharyameva thadyadraathrou ratyaa
samyujjyanthe
14 Annam vai prajaapathisthatho ha vai thadrethasthasmaadimaa : prajaa:prajaayahta ithi
15 Thadye ha vai thathprajaapathivratham charanthi the
mithunamuthpaadayanthe.Theshaamevaisha brahmaloko yeshaam thapo brahmacharyam
yeshu satyam prathishtitham.
16 Theshaamasou virajo brahmaloko na yeshu jihmamanrutham na maayaa chethi.
1.Om . Sukesa,son of Bharadwaja,Sathyakama son of Shibi(Shaibhya), Grandson of sun and
son of Garga Gargyan,Kousalyan Aswalayanan,and Vaidarbhyan Bhargavan,with
Katyayanan Kabhandhi approached great Sage Bhagavan Pippalada,after observing the rites
of Brahmacharya and with Samith in hand with the faith that “This great soul will instruct
us”.
2.To them the sage said: Serve this samvatsara(year) with concentration and Brahmacharya
.Then start asking questions in order(Systematically) .I will give answers to all your
questions. Samvatsara is the unit of time.Samvatsyatha means samyag .
Gurususrooshaapara:santhovathsyatha: It has two meanings.1. To obey rules of the
Gurukula for one year .2.To observe the unit of time or one year with concentration and then
after collecting observational data of one unit of time ask questions pertaining to timespace . I
had already mentioned that Samvtsara and Samvatsaram is a unified whole .The object of
study and the person who study it becomes merged in Advaitha.
3.After the period Kabandha,the Katyayani asked first .”From where does all these Praja
(children )originate? The question Kabandha asked is pertaining to Aparavidya only .We find
the plant species,animal species and human beings sustaining the race by progeny and how
does this continuous procreation and racial sustenance of tehse different life forms happen?It
is a biological question.The life become hundred and thousandfold from a single being in the
universe.Bible speaks of Adam and Eve and Purana of India speaks of Manu and Satharoopa
sustaining their race .How is this universe and its life forms ,gross as well as subtle (like a
Paramanu) sustain its race by multiplication ?
4.The sage said: Prajapathy desired children and did Thapas.By that Thapas he created the
Mithuna(couple) .One is Rayi.The other is Praana.He thought. ”These will create for me
several types of children” The first couple is the Rayi and the Praana .Prajapathy (the first
creator of a created universe)did austerities and attained thermostasis and by his knowledge
he thought about the subjects revealed to him by Sruthi(Veda/By careful listening of sounds).
From that introspective heat of thapas he created a couple which is really Adwaya.(not two
 217 
 

but one).One was split into two as twin couple.Somam or food (annam)is Rayi and Agni or
energy is Praana.Both are inseparable .Without Annam we cant sustain life(praana).With
food and energy ,creator decided to create innumerable life forms as his children .He created
in orderly fashion an abode for his children with sun,moon,solar system with earth etc in the
egg (Brahmanda) as subtle unmanifested form first and tehn manifested tehm.The entire
universe was created thus from the introspective thought and will of Prajapathy when he
desired to create children . Sun ,stars etc are fire/agni.Life energy also is fire.The twin of fire
is the celestial things which are revealed by the energy .Like earth and moon revealed by
reflected light of sun,the bioenergy of human beings is revealed by their deeds and words .All
the objects with reflectd energy of sun is thus designated as the Twin or mithuna of the agni
or prana energy and called Rayi /food /somam .Thus prana is the golden sun and Rayi is the
silvery moon by symbolism .Both are one .Night and day are one .Not different.
5.Aditya is praana.Moon is Rayi.Whatever ,with or without murthy(form/idol) is only annam
(food) or Somam.That with Murthy is Rayi .The stars and planets and universes with and
without forms and names are Praana ,Rayi Annam . Among them the universe which is gross
and Murth is Annam or enjoyable . The gross food is taken by all beings with life to sustain
life and races.But to enjoy the formless unmanifested worlds by mental introspection ,and
subtle values by imaginations only a creative intelligent being can achieve.The gross forms
are enjoyed by the subtle formless and therefore the gross objects are Rayi .The fire or agni
that is subtle energy is able to burn the gross objects or food that is gross. The problem of
one-many in Mathematics (Ekm-Anekam ) arises in the consciousness of a person who
notices this manifold universe with different varities of life forms ,and its ways of procreation
etc .This happen only after generations of observation of such phenomena of procreation and
is the first biological scientific thought and mathematical problem for human mind. What was
this universe before such a manifold thing was created ? Many people imagine a God or a
creator who created such a universe and its laws.Before the day and night were created by the
rotation of earth on its axis,before a human being with intellect was created to observe it and
to record that observation,the state is to be imagined as a Oneness (Ekam Eva Adwitheeyam
= One without a second state) and that is the Kaaranajala(causal waters) as Ambhas (name
for causal water).From that the multitudes of universes originated as a sphota (bang) naturally
as if a flower blooms from a bud or sunrays spread from the rising sun in all directions
alike.This phenomenon of expanding and contraction universe and the consciousness of
living things (Vikasasamkocha and PrakasaVimarsha as twins )is expressed as Thanuthe and
Uthkrinathi in the texts of these ancient people.At present all these Sanskrit words are lost but
the same ideas appear in English words among modern scientists .The savya and apasavya
(clockwise and anticlockwise)evolution of the universe is thus being proved .
6.What happened after creation of the Universe ? After that the sun rose (sun was created).
The sun which entered the eastern direction ,took and carried all the praana in that direction
in his rays.By revealing the south,the north,the west,the below and the above directions,the
sun took and carried all the life forms in all the directions. When the solar system was formed
in the black hole of the first causal waters,the earth and its life also was created from that
energy source .The soalr system was revealed in the light and heat of sun and the life forms
evolved out of the solar energy on earth by the food cycle.Then naturally the livingthings
looked and saw the sun as their life-giver.The observational power of the living things is a
gift from sun and his rays only.When the observational activity started ,the men observed the
sun rising and setting and in relation to their position they divided the undivided zodiac into
different directions based on their position on earth .They observed by this technique 12
directions.They were the first six directions – east,south,west,north,up and down.Then the
interval directions between these .8+4 =12 directions of sun were designated as the
Dwadasamandal or the 12 fields of the zodiac for easy understanding and educational
 218 
 

purposes.And they observed tehse fields as the 12 divisions of the zodiac and developed a
knowledge of unit of time,as well as the timelessness
.
7.This is the Viswaroopa (form of universe)called Viswanara(The universe as a man).That
Prana Agni rises.About this the Rk praises. The Sarvathman(Athman of all beings)
Viswathman(Athman of all universes) and Viswaroopa(form of universe) rise as Prana and
Agni and its symbol is the SuryaNarayana which reveals all fields and all directions and
makes everything its own Athman .
8.That Viswaroopa,with its multitudes of rays,as the Veda originated ,that which spreads in
all the Praanaasaya ,and is visualized by all eyes of all living beings is seen as a single
Jyothis(Jyothirekam) .That single symbol of sun ,with crores of rays,takes innumerable life
forms and is the praana of all his (God’s) children .The word Harinam for the rays is
significant .Hari is Vishnu .Hari is also the horses and lions (synonyms).The spreading rays
of sun with colour, light,sound and quick moving power,the scorching heat with its lifetaking
power alone with lifegiving potential is all given in that single word.Similarly the word
Jatahvedasam is given here as the synonym of sun and Agni,the vedic fireGod.
9.Samvatsara is Prajapathy.His Ayana(Journey)are southern and Northern. Those who do
Ishtapurtha karma reach only the lunar mansions.They have to come back to earth .This is a
recycling journey .Therefore those sages who desire children take the Dakshinayana
(southern course).Rayi is Pithruyana or journey and back to ancestral worlds . Time is
Samvatsara and and its unit ,the year.That Time is the Prajapathy here.Vatsa is the calf.That
with its calf or Vatsa is Samvatsara .The couple sun and moon,the Thithi,day and night, the
fortnights(paksha) are all included when we say Samvatsara .Therefore , Samvatsara is the
united couple Prana and Rayi .(Ardhanareeswara).The two courses of northern and southern
Ayana,as the effect of Upasana and of Karma,leads to enlightened world of Prana and to dark
and repeating cycle of food occur in samvatsara.Both are inseparable .Ancestral world is the
krithaloka or the world due to Karma.The enlightened world is Akrithaka and is not due to
karma.The Karmayogins who do Ishtapurtha ,chandrayana,Chandramasa are attaining only
the cyclical lunar cycles of food and life (Pithruloka).Those sages who desire the vision of
enlightenment ,but are householders and procreate children ,and produce food (agriculture)
also reach through the southern course the Chandraloka which is Annamaya .Thus the moon
which leads one to Pithruloka or ancestral world is called here as Food or Annam .
10. Through Northern course,by Thapas and Brahmacharya ,by concentration and Vidya
,enquiring the Athman ,people reach the world of the sun .That is the basic Praana for all
beings .That is the Abhaya and Amritha .And that is the path for people like us .Once we
reach there there is no recycling into this earth.
This shows Pippalada was following the path of Utharayana .Moon is within the attractive
power of our earth.The attraction of earth does not reach upto the sun’s field .Instead the
attraction of sun is acting upon the earth and its beings. Therefore sun is the world of no
return to earth and moon is the world of return to earth ,scientifically.Sun is the breath and
life of all beings on earth who depend upon the cycles of seasonal rains and food production
for sustenance. The prana is center of our sense organs,and similarly sun is the center for
earth and its beings for their life and hence sun is called here the prana of all.The sage
controls senses in mind and mind in intellect and intellect in Athman to attain Athman
.Similarly,knowing the origin of beings on earth,the earth and its movements,solar system
and its laws and movements one has to enter the field of the sun and tehn go beyond solar
system. This is the only way to attain the SuryaNarayana which is the Kaalathman (Athman
of Time) and then go beyond to timelessness.First cognize that I am this sun –I am the energy
of this sun. Then think of from where the Sun derive its energy .That is the method of the
 219 
 

Upanishad here. Sun is Amritha,deathless,fearless ,the base of all life and also the destroyer
of all .It has no reduction and increase 9Kshayavridhi) like the moon.It has no emotions
(Vikara) and is Avikari.Sourayana(the journey to sun)is the best ayana (Para Ayana) and is
called Paraa gathi.The wise,the scholars and even the Karmayogins have this as their ultimate
aim.The common man who procreate and do mundane chores and is not having introspective
thought experiments does not understand true Time or Kaala .They just follow a mundane
Calendar for day to day Vyavahara(activities).They do not know the subtle intricacies of
Kalathman or of the Sun and his energy origins.The samvatsara is only a unit of time .But
through it one has to know sun.The misunderstanding that just by knowing a science one can
reach the ultimate wisdom is not acceptable to the sages.The samvatsra is the relative time
felt to human beings due to movement of earth around te hsun on its own axis. But true time
is not that Sayana but is Nirayana(Inertia)and that absolute Time and Timelessness is the goal
of Pippalada and his disciples.
11. some people say that sun has five feet ,twelve forms and is watery residing on the upper
half of the eggshaped sky .Others say that sun has seven wheels and six spokes and that the
entire universe resides within him. Here the Rishi gives us two different opinions before his
times.The names of the Guru/ teachers is not mentioned but just the difference of opinion
stated .According to Sankara the five feeet are the five seasons.The Hemantha and Sisira
being very short ,if we unite them there are only five seasons in India.By those five feet or
seasons the sun moves,for an observer on earth.The sun being the origin of everything on
solar system and its beings is the prajaapathy or father of all created things . The five feet are
the five organs or Panchanga of Surya.By those five organs one can determine the exact
position and movement of sun and solar system from earth.According to Thanthra ,when the
deity is described that Manthra science is called Kalpa. Kalpa is according to Astrophysics of
India , the time of which year and yuga are all organs only .The Kalpa also has got Panchanga
or five organs. The Patala: the original Moolamanthra.Its lineage of advice ,its greatness,its
Rishi,Chandas,The Nyasa of the shadanga ,the Maalamanthra for it. The Padhathy : The
remembrance at dawn,the purification bath,the achamana or drinking of water,the offering of
water to sun called Suryarghya,the worship of the deities who protect the doors ,the drawing
of the Chakra or wheel of time,the Nyasa of the seat on which the deity is fixed called
Peetanyasa, the purification rites of all elements,the fixation or Prathishta of one’s Praana
energy in it,the Nyasa of former Rishi as Guru,the worship of the deity of the seat ,the
worship of the deities which cover the main one,then worship of the Murthy proper ,tharpana
and Balihoma . The Prayoga like attraction etc The Kavacha in which we touch our own body
parts and identify each as the body part of the God whom we meditate upon,identifying the
cosmis power or energy as the bioenergy dwelling within us and in each jeeva . The
Sahasranaama or thousand names . By these five organs ,one has to understand the the
Keelaka or fireflame of the Sun as the form of Manthra(language ,music etc) and know it
within every cell and organ of ourselves and in every life form. The order of Nyasa is :
Rishim nyaaseth Moordhnidese
Chandasthu mukhapankaje
Devathaam hridaye chaiva
Bheejanthu Guhyadesake
Sakthinthu paadayoschaiva
Sarvanghe keelakam nyaseth.
Once our entire being is heated and lighted up by the energy of the sun’s rays , our samsara
and its mundane karma are lost as if hairs in a scorching heat ,and the Sirovratha of the
sanyasin is completed.(Mundaka).We cognize the power or energy of the sun that expand,
contract ,and naturally create,sustain and destroy everything in the three times and its
timelessness.
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Naisargiki sphuranaa vimarsaroopaa avarthathe sakthy .

The five feet of sun is thus what is spoken of in astronomy as well as in Thanthra and
Manthrasasthra.Without undergoing this educative process one cannot reach the
timelessness.The 12 forms of sun is the twelve positions of sun in zodiac .Actually there is
only one sun but he assumes 12 different characters according to the position in the zodiac in
relation to the observer on earth.When the sun is on the third position ,from earth,above earth
he is said to be Jalamaya or watery.(When we consider Lanka as the 0 point it is from Mesha
0 degree and the third position is Mithuna Rasi when the South west Monsoon rains happen
in Thiruvathira and Punrtham Njattuvela in kerala and generally in Indian subcontinent .That
time sun is said to be watery or Jalamaya and this is an astronomical fact for the special
monsoon climate of Keralites and Indians in general. Some knowers of time(Kaalavid) or
Jyothishi think that the wheel of chariot of that sarvagna and expert Thrikalagnani(Knower of
the three times-past,present,future) represented as sun,the entire universe is functioning .That
is the dharmachakra for them.That wheel is always moving and has the six spokes as seasons.
The seven wheels run as te hseven horses without taking rest .Thus with five feet,five organs,
twelve forms,and positions,with seven horses,and six seasons,the unit of time as samvatsara
shows all the powers and prowess of the Kalathman ,Prajapathy.It is this Prajapathy who
controls entire food cycle who gives birth to and creates tehse multitudes of living beings. It
is this Prajapathy who takes the forms of the twin couple Rayi and Prana for creation.That on
which the universe depends for existence ,that Smvatsara is the Prajapathy’s unit or symbol
.With the 12 months or positions he starts a new process so that each human being can
observe it and study it too for generations to come.He is thus the best model teacher for all
time and space .
12.Maasa or month is prajapathy.Krishnapaksha(dark half)is Rayi. Suklapaksha (white
fortnight)is Praana.The sages do Homa in Suklapaksha.Th epeopel who desire children do
homa in Krishnapaksha and follow Pithruyana.Krishnapaksha is moon as food.Suklapaksha is
the sun as praana.Everything is praana only. Therefore for the wise sages there is no
difference between the Utharayana and Dakshinayana or between suklapaksha and
Krishnapaksha. They do homa always in Prana and do Thapas always in Prana only.Those
who doesn’t visualize the praana energy do Homa only in food /annam and do thapas only to
get food.It is only a question of one’s understanding .
13. Prajapathy is Ahorathra (day and night).Ahas (day )is praana and Rathra (night) is
Rayi.The one who does intercourse in day is throwing away his praana unnecessarily and
without purpose.To do intercourse only at night is a type of Brahmacharya itself.The people
who do intercourse in daytime reduce their energy and lifespan.For a householder doing
intercourse at night is a deeksha for creating children to continue races and since it is duty it
is Brahmacharya for Grihastha.
14. Annam (food)is Prajapathy.From food is created Rethas(semen and seed).From Rethas is
the children created.The semen is the cause of child.Whne it falls in a woman a offspring
with signs of plant,animal or human being is born as the case may be.That is the answer to
the question of Kabandha .Starting from the first twin couple Rayi and prana,through sun and
moon,upto day and night different couples are mentioned and unified and finally through
these praana and annam how child is born through act of intercourse or union between semen
and egg is mentioned.Food creates the sed in both sexes and when they join the new
generation created with characteristics of the parent race .My son while he was a seven year
old asked me : How was I born ?
When Valiyachan (my mother’s sister’s husband) was dead,he asked : Where did Valiyachan
go ? The same questions were asked by human beings for millions of years .The research for
origin of man and of universe is as old as human race itself and it still continues with every
child.It will never end .To spread that human beings came to know about the origin of life
 221 
 

and evolution of life after Darwin or modern astronomers is to underestimate the brain
structure and function of our ancestors.The deterministic attitude of western science has to
introspect and transform its views in this context .Th enquiry into the origin of universe leads
us in two directions.One is into the most subtle.The other is into the gross .From the
Brahmanda (grossest)to the subtle Paramanu (subatomic particle of Kanaada) there is a
midposition and that is the seed (semen and egg) called Rethas in Sanskrit. From where does
these subatomic particles originate ?From where does these Rethas originate? From where
does this gross universes originate? All these are part of one question only .The lipids and
carbohydrates and proteins came from our food (annam) and that annam (food) is nothing but
energy from sun .The food is ultimately a combination of calcium,carbon, hydrogen,oxygen,
nitrogen,sulphur ,phosphorous etc which are the elements making up matter or dravya.The
dravya as Rayi and the Praana as bioenergy associate to form Jeeva or life on earth .This
jeeva or life in the solar system,in the everrevolving earth is observing ts own origin as well
as the origin of its seat (Peetam –earth) and the seat of that seat etc Where is that seat of seat
Sun positioned ? Vishnupurana says: Our sun is on one corner of the universe as a dust
particle on a giant wheel of a potter .That is the exact description of what modern science
give us. There are numerous celestial spheres which revolve and move at a rate of thousands
of Kilometers per second .To assess their speed and distance and functions etc is a hard task
for human beings.According to modern scientists there are minimum of two lakhs spheres in
universe and there are approximately fifty thousand stars including our sun.The ancient
astronomers like Vasishta called the Cosmos as a forest of Brahman (Brahmakaanana) where
thousands of Brahmanda(universes) revolve without touching each other as if seeds of Abrus
Precatorius(Gunja seeds which are used as units of measurement in ancient India) . The
elements are in ionic states in stars.By their pressure the heat and light are produced.By
movement of electrons the ray of light is seen .The body is a association of such elements.
Food alos is such an association of elements.The atoms and subatomic particles of elements
(of all objects) can undergo fission to give energy as light and heat . Star (sun including)is the
abode of such energy or praana .Whne heat and light increase the hard elements with weight
disappear and weightless gases remain .The weightless things naturally rise up .Unless
attracted again by the gravitational force of earth they rise up and are lost to the starry
world.This merging in the sun’s world is the Rishi’s goal.By thapas and wisdom (heat and
light)the Athman is weightless,devoid of burdens,calm and rise up above this earth and its
attractive forces .When the heat and light decrease,the objects becomes heavy and fall down
to earth to continue the earth’s circle of food chain.This is the recycling of energy cycle for
the sake of sustenance of life on earth.
When the elements are divided fully and reach ionic state ,is that state of star the end of a
universe ? Or I sthat the beginning of a new universe ? If beginning and end is the same state
,that should be called endless beginningless state .The Rishi calls it Anadimadhyantha ( That
without beginning,middle or end.That with no past,present or future ).Only when we divide
the time and space into parts the beginning and end of a universe or of a life form is to be
thought of.Is the Hamsa the first or its Anda(egg)the first ? Is Brahman the first or the
Brahmanda the first created ? That question also is the endless beginningless question from
time immemorial ,from the day of origin of the questioning intellectual homosapiens history.
15. All those functioning with Prajapathivratha create the dualities as twins (mithuna).Only
the one who has thapas,Brahmacharya and Satya attain Brahmaloka. For the householder
,intercourse at night and creation of new races of children is a vratha and it is part of the
Prajapathivratha.It is said to be part of Brahmacharya.If this is done with thapas and satya
and Brahmacharya one attains Brahmaloka according to Sankara.If done without these and in
total ignorance one cannot attain Brahmaloka .But still one has to remember that even if done
with thapas,satya and Brahmacharya the householder is creating the twins/dualities and
 222 
 

therefore his attainment has vridhi and kshaya (increase and reduction)and it is a Brahmaloka
of moon (by comparison ).They have to come back after enjoying a certain period there .The
totally dustfree (Viraja) pure world of Sun without recycling is only for the Utharayana
Rishis who follow strict Brahmacharya and not for ordinary householders who follow the
Prajapatyavratha .
16. In whose toungue there is no untruth or duality of Maya,for them alone is the Brahmaloka
called Viraja.The householders are compelled due to numerous household duties to say
untruths or to hide truth.They tell false things for mere play or for entertainment etc.Thus the
householder is following Mithya achara at least partially in his life and thus there is an inner
real form and an outer false image for him/her.What he shows out may not be what he really
is inside.So ,it is this Mithya achara that restricts householder from entering Brahmaloka.If he
sacrifices this dual personality ,casts off the image he /she too can enter Brahmaloka but this
is very rare.The person who does Karma with gnaana reach Viraja.The others and the
householders who do karma with dualities reach the lunar and ancestral worlds only and
come back after the effects of their good deeds are enjoyed.Viraja is Satyaloka .It is world of
Sathwaguna ,dustfree. Those with Rajoguna who have likes and dislikes,who have creation of
dualities are unable to reach it .This lesson is given by Bhagavan Krishna in Gita also .

Second Prasna
Dwitheeya:prasna:
1 Atha hainam Bhargavo Vaidarbhi:papracha.Bhagavankatyeva devaa:prajaa
vidhaarayanthe kithara ethathprakaasayanthe ka:punareshaam varishta ithi
2.Thasmai sa hovaachaakaaso ha vaa esha devo vaayuragniraapa:prithivee
vaangmanaschakshu:srothram cha. The prakaasyaabhivadanthi
vayamethadbaanaavashtabhya vidhaarayaama:
3 Thaanvarishta:praana uvaacha.Maa
mohamaapadhyathaahamevaithathpanchadhaathmaanam
prabibhajyaithadbaanamavashtabhya vidhaarayaameethi theschadhwaanaa babhoovu:
4.Sobhimaanaadoordhwamuthkramatha iva thasminnuthkraamatyathethare sarva
evothkraamanthe thasmincha prathishtamaane sarva eva prathishtanthe.Thadhyathaa
makshikaa madhukararaajaanamuthkraamantham sarvaa evothkraamanthe thasmincha
prathishtamaane sarvaa eva prathishtantha evam vaangmanschakshu:srothram cha the
preethaa :praanam sthunuanthi
5.Eshognisthapatyesha surya esha parjanyo maghavaanesha vaayu:
Esha prithivee rayirdeva:sadasachaamritham cha yath
6 Araa iva rathanaabhou praane sarvam prathishtitham
Richo yajoomshi saamaani yajna:kshathram brahma cha.
7 Prajaapathischarathi garbhe thwameva prathijaayase.Thubhyam praana prajaasthwimaa
balim haranthi ya praanai:prathithishtasi
8 Devaanaamasi bahwithama:pithrunaam prathamaa swadhaa.
Rishinaam charitham satyamatharvaangirasaamasi
9 Indrastwam praana thejasaa rudrosi parirakshithaa
Thwamantharikshe charasi suryasthwam jyothishaam pathi:
10 Yathaa thwamabhivarshasyathemaa: praaana the prajaa:
Aanandaroopaasthishtanthi kaamaayaannam bhavishyatheethi
11 Vraatyasthwam praanaikarshirathaa viswasya sathpathi:
Vayamaadhyasya daathaara:pithaa thwam maathariswa na:
12 .Yaa the thanoorvaaachiprathishtithaa yaa srothre yaa cha chakshushi
Yaa cha manasi santhathaa shivaam thaam kuru mothkrami:
13 Praanaasyedam vaso sarvam thridive yathprathishtitham
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Maatheva puthraan rakshaswa sreescha prajnaam cha vidhehi na ithi

1.Then asked the Bhargava of Vidarbha .”Bhagavan,How many divine beings do vidharana
of these children? Who among them reveals them ? Among them who is the greatest ?
2. Akasam,Vayu,agni,Apas,Prithwi ,Vak,Manas,chakshu,srothram,are the divine beings who
do dharana (carrying)of these children.By revealing their greatness ,each of them make us
understand that they are carrying our body .
The five elements,the five organs of sensations and the organs of intellect carry and do
dharana of our body .By the sign of the effect and by the sign of the functions these great
divinities (Devatha) reveal their greatness to us.They protect and uphold this complex
structure of body with organs ,as if the pillars do the structure of a Vaasthu .Each organ think
and believe that I am protecting this structure.But the palace is not standing on a single pillar
but by the combined effect of all the pillars.
3.To them the Praana said : “Get out of this foolish imagination.I am doing the function of
Avadharana by dividing myself into five “.Praana is greatest but the senses were not
believing its words.To those senses which had the unwise Ego of “I “ ,the praana which has
divided into the five praanaas(prana,apana, udana, samana and vyana) asked to avoid their
ego .But since they didn’t believe prana ,prana had to reveal his greatness to them .
4.He ,with his pride ,started to rise up,leaving the body with the senses.When he started to
ascend ,leaving body,the others also had to ascend with him .Whn he is fixed in body they too
are in body .Just like the queen of a beehive ,when he arose,all the bees as sense organs
followed him and when he came back to nest all of them came back and reseted in nest .Thus
the senses like eyes,ears, vaak, mind etc followed praana and knowing its greatness praised it.
Without praana no sense organ can do dharana or protection of the body and knowing this
fact they started to eulogise praana with love .
5. Praana does thapa just like fire.He himself is sun .He himself is the Parjanya who gives
rains.He himself is the Maghavaan Indra and the winds.He himself is the Divine being called
Annadeva (God of food) earth.The sath and asath and amritha is he himself .(The truth and
untruth and eternal is praana as sun ). Whatever is seen (Murtha)with form,and whatever is
unseen(anurtha) is only the burning energy equal to fire (agni).There is nothing except that
energy of sun .What we call Annam(food) or Rayi,or earth ,moon,life etc are all the praana of
the sun only .This statement of the vedic Rishi Pippalada has to be considered in the light of
Einstein’s discovery .The Rishi did not call it his discovery but knew that it is known to his
ancestors before him.
6.as if spokes in the axle of a wheel everything is fixed in that praana.The Rk,Yajus, Saman,
yajna, Kshathra and Brahman are all fixed in Praana.The manthra,Veda,sacrifices ,the
functions of defence of the warrior class,the function of learning and teaching of Brahmana
class,the agriculture and commerce and economy of the vaisya class are all fixed in sun and
the energy of sun .Nothing exist without that energy on earth .The winds,rain,the food the
ecocycle ,seasons everything depend upon sun .Therefore understand sun as the center of the
wheel of the Dharmachakra and every other thing as spokes of that wheel . This shows how
the ancient rishi understood the heliocentric existence of life as well as the geocentric nature
of life simultaneously as two aspects of the same process. Everything starts from the praana
in the form of energy and live in it and merge in at at the end.
7.You are the one which journeys as Prajapathy in the womb,and the one who is born out of it
.Praana,You are in the children and the children therefore give Bali (offerings)to you .
8.You are the fire for the deva(divine things).You are the first swadha for the Pithru
(ancestors).You are in the history of the sages ,the satya(truth)of the Angirasa ,who are the
Atharva. The havis of deva,the pinda given to ancesters during the ancestral rites as swada
food in Nandimukhi is praana.If the sages are visionaries ,or the senses the best and greatest
among them is Praana and that is the truth of the Atharvangirasa . That with organs(anga)is
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angi (with organs) . That rasa (essence)of angi (body with organs)is the Angirasa.The essence
of the body with all its organs is the Angirasa.The essence of the entire body as Athman is
equated to praana ,the energy that we can experience .According to the vedic saying “
Praanovaatharvaa” praana itself is Atharva .It is the truth that is Avithataha(unbroken
/indivisible).And hence called Atharva.Here praana is praised in a eulogy as that with signs of
help like dharana of the body and its senses. Atharvangirasa is the oldest Veda of the ancient
human ancestors .
9.Praana,you are the Indra (Lord of Indriya or sense organs).With your virility and light you
protect like Rudra.You yourself is journeying in the sky as the Lord of the shining stars ,the
Surya(sun). Praana by his light and heat and prowess does creation,sustenance as well as
destruction (Srishti ,sthithi and samhara) .He is seen sometimes as mild(Soumya)and
sometimes as Ugra( destructive and burning scorching) .Sometimes he creates,protects and at
other times he destroys all.Thus sun,winds and waters and seasonal cyclical activity of the
geographic region (India)where the Rishi lives is observed and eulogized .
10. praana,you rain as waters and then people become happy .They are happy because they
know that they will get food according to their desire when you rain . The sun as Parjanya
during monsoons give abundant rains to tropical India and people rejoice because of their
millions of years of experience tell them that abundant rains means abundant food for tehm to
be selfsufficient for the year through.The clockwork monsoon and its regularity and its
continued observation has given rise to these Manthra .The orderly yearly rains,the food
production for the generations of children ,and through that perpetuation of the races of living
things including human beings is eulogized.It is not a blind praise but a scientific knowledge
of one’s environment .
11.Praana,You are Vratya.,You are Ekarshi.You are the eater.You are the good Lord of the
universe.Mathariswa,You are our father.We give you this havis.
Vratya means the early human being who is not civilized or purified.To purify one another ris
needed.Prana has no one before him.Therefore ,he has no one to purify him.Therefore Prana
is the Vratya the first uncivilized human ancestor and the first divine ancestor too.To be more
correct whatever is the first and natural is pure even without a purification rite and prana is
vratya or naturally pure and does not need a second purification .The Ekarshi of the
Atharvangirasa is the pure fire which can naturally purify everything that comes in contact
with it and does not need purification.That is the eater of everything like the dark or black
hole of the modern scientists who devours everything and produces everything and sustains
everything in its womb of natural purity .
12.Make your body always pure and auspicious (Shivam),which is fixed in words,eyes,ears
and mind. Praana,do not rise (Uthkramana is the last function during death when praana goes
up leaving body). Praana is eulogized for controlling the senses and body and to make them
purified in imaginations of mind ,in words and deeds .When they are calm and silenced the
entire system is Shivam or auspicious. When the praana rise up at end and when the praana
looses its calm nature ,the flow and the upward and downward and sideward movement of
prana or breath/winds is felt and that makes the strong currents in thoughts,words,deeds as
well as in cosmic atmosphere.That movement is natural for praana.That has to be controlled
for shanthi .And this control is the second purification rite that every human does for his /her
own health(physical, mental,intellectual and spiritual for the peaceful life of society) . Here
the praana is asked to be calm and auspicious .The Surya Narayana as Thrivikrama is the
Vaamana or the short statured one .He is having the synonym Urukrama. The one who has
the habit of moving his feet up.Praana has the Uthkramana similar to that sun .When prana
leaves body body becomes Ashiva (Shava X Shiva) or dead .The eulogy is to give health by
control of breath and Yoga and for longevity of lifespan through healthy lifestyle .This is the
second purification of a civilized (sanskritha) human being unknown to the early human race
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which also is the Vratya Prana naturally healthy and pure.As society evolve the vratya
naturally evolve habits and lifestyles different from the ancestors.
13.Everything that is fixed in the three worlds is under control of prana.Like a mother
protects child,protect us .Give us both Sri and pragna (Wealth and intellect). Whatever is in
the three worlds (Earth,heaven and the interspace between them) and can be enjoyed is under
control of praana.A mother protects children ,gives them all her wealth ,prosperity and
intellect (education)so that they succeed in life .Just like that the praana protects the three
worlds with wealth,intellect,food,and life .Thus the eulogy of Vak etc itself becomes the
revelation of the greatness of Prana because Vak is due to praana.

Third prasna:
Thritheeya :prasna:
1 Atha hainam Kousalyaschaswalaayana:papracha:Bhagavankutha esha praano jaayathe
kathamaayaathyasminsareera aathmaanam vaa pravibhajya katham praathishtithe
kenothkramathe katham baahyamabhidhathe kathamadhyaathmamithi.
2 Thasmai sa hovaachaathiprasnaanprichathi brahmishtoseethi thasmaatheham braveemi
3 Aathmana esha praano jaayathe yathaishaa purushe chaayaithasminnethadaathatham
manokrithenaayaatyasminsareere
4 Yathaa
samraadevaadhikrithaanviniyungthe.Ethaangraamaanethaangraamaanadhithishtaswethyeva
mevaisha praana itharaanpraanaanprithakprithageva samnidhathe.
5 Paayoopasthepaanam chakshu:srothre mukhanaasikaabhyaam praana:swayam
prathishtathe madhye thu samaana: Esha hyethaddhruthamannam samam nayathi
thasmaadethaa ;sapthaarchisho bhavanthi.
6 Hridi hyesha aathmaa. Athraithadekasatham naadeenaam thaasaam satham
sathamekaikasyaam dwaasapthathidwaasapthathi:prathisaakhaanaadeesaasraani
bhavanthyaasu vyaanascharathi .
7.Athaikayordhwa udaana:punyena punyam lokam nayathi paapena
paapamubhaabhyaameva manushyalokam
8.Aadityo ha vai baahya:praana udayathyesha hyenam chaakshusham
praanamanugruhnaana:Prithivyaam yaa devathaa saishaa
purushasyaapaanamavashtabhyaantharaa yadaakaasaa:sa samaano vaayurvyaana:
9 Thejo ha vaa udaanasthasmaadupasaanthathejaa:punarbhavamindriyairmanasi
sampadyamaanai:
10 Yachithasthenaisha praanamaayaathi praanasthejasaa yuktha:Mahaathmanaa
yathaasamkalpitham lokam nayathi
11 Ya evam vidwaanpraanam veda na haasya prajaa heeyathemritho bhavathi thadesha
sloka:
12 Uthpathimaayanthim sthaanam vibhuthwam chaiva panchadhaa
Adhyaathmam chaiva praanasya vijnaayaamrithamasnuthe
1. Then Aswalayana Kousalya asked: Bhagavan ,When was Praana born ? How could it enter
this body ? How did it divide itself ? How did it fix ? How does it do Uthkramana? How does
it do dharana of everythingthat is external also ?
In the first two questions we understood the external universe,the praana that do dharana of it
.But when was it born ?When was the energy of the universe born ? The enquiry into the root
of origin of spacetime continuum and of life on earth is the thought process of every scientist
,whether ancient or modern .The answers to such questions is not easy .And even if said,it is
not easy to grasp either unless one has a basic research mentality into such matters.
2. The rishi said: Your question is an Athiprasna ( a question beyond question) .Yet ,you are a
Brahmanishta and therefore I will give you an answer. Why did Aacharya say that I will give
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answer because you are a Brahmanishta ? Because only a person who is fixed in the path of
enquiry of Brahman ,the absolute truth will ask that question and understand the answer
given.To others the question does not arise in mind and even if an answer is heard that will
not be cognized or remembered .
3.praana was born in Athman itself.Like the shadow for a man,Praana is for the
Athman.By the karma of the mind it enters the body. Athman is the paramapurusha and from
it is born Praana as its shadow which is inseparable from it .Th ePurusha is Kaarana or cause
and the shadow is the effect of the Satya (purusha).Prana is the shadow of Athman,the truth.
The karma or function of mind is samkalpa (imagination)Icha(will)etc .By those functions
like a shadow the praana enters a body (living being).The one who is desirous and attached
with all his karma(actions) by punya(good deeds) attain the desired good worlds
.(Saktha:sahakarmanaa .Br Up 4.4.6 .Punyena punyam .Pras U .3-7)Just like that the praana
attains the body or enters the body as a shadow of truth(Athman).The chaya (shadow) and the
Marthanda (literally the one which has an end .The synonym for sun ) join as a Mithuna (twin
couple) to give birth to the Dharmadeva called Yamadharma (Lord of death ,Yama and
samyama as well as Dharma)and Sani (Saturn) who is shadow and son of sun and who gives
sorrows by death and disease but is the instructer or teacher of wisdom.The birth of solar
system and the dharma or laws of it based on the central sun upto the farthest planet Saturn is
thus unified as truth and shadow inseparable from each other.It os from these the Kalindi
(Yamuna)of celestial Southern hemisphere called Viraja also is born and south is the abode of
Dharmadeva and Samyamani is the name for it .Death and sorrows teach samyama to human
beings .
4.The emperor says : You can take this village and live in it “.Thus he gives authority to
village chiefs .Like that the praana gives authority to rule each organ to the different lords of
them .Similarly the different planets in solar system is given authority to rule different orbits
in the solar system by the same praana.Thus both body of living things and the solar system is
given Lords to protect the nine points or doors to it.This Emperor who gives right for these
chieftains is Praana,the sun .
5. The Apaana was fixed in Paayu and upastha .The praana was fixed in face and nose.Vision
was fixed in eyes.Smanan was fixed in middle.Samaana is so called because it can equally
spread the eaten food into all organs of the body and from that was born the seven Archis or
the seven flames of fire . The Samaana digest the food eaten and equal quantities of energy is
sent to all parts of body .From the energy that reaches the heart ,the seven flames of fire are
formed.They go up through the seven doors of eyes,ears,nostrils,and mouth (seven of the
cranial nerves ) and related neuroenergy .Susruthasamhitha gives a detailed account of this
division according to concept of Ayurveda .
6.Athman is in heart .It is the center of 101 Naadi .Each has 100 branches (sakha).Each of
these branch has 72000 subbranches (Prathisakha).In all these is spread Vyana .Thus Vyana
is spread as :
72000 X 100 X 101= 727200000 prathisakha
10100 sakha
101 main naadi
727210201 Total numbers
Of these only 72 are named .In Astronomy the Nadigrantha divide the universe in a similar
way into 727200000 nadi .This is by dividing 360 degree of a circle into 101000 parts and in
all these the wind or praana as Pravahanila is flowing . When the free flow of winds/prana is
obstructed in human /living body or in the body of cosmos disorders happen .Vyana is the
name for winds because of its spreading nature (Vyapanaseela).Just like the sun by his
rays,the praana or the shadow of Athman flow through the Naadi as sarvathogamini(in all
directions continuously flowing ).Vyana becomes by his functional ability in the sandhi
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(junctional points) skanda (pillars) and marma(main points ) the doer or creator of powerful
and virulent karma (actions). The same permutation and combination is used in Indian
musicology of the South Indian by dividing and naming 72 basic Raaga for each of the 72
main naadi and its nerve plexuses for healthy living which I have dealt with in my music
therapy works.
7.Udaanan arising through the Eka or single naadi up(Urdhwanaadi) leads by good deeds to
good loka(Punyaloka)and by bad deeds to bad loka and by mixed good and bad deeds to
mixed world of human beings(Manushyaloka). In the midst of the 101 nadi is the sushumna
(Urdhwagaamini) with fifty nadi on either side symmetrically forming Ida and Pingala.The
path of Udaana is through the middle sushumna from the feet to the head .This is the praana
which leads one to worlds of punya,to worlds of Thiryak(animal)and to worlds of human
beings(Manushya) according to ones Karma.The function of the last upgoing breath is thus
different from the spreading praana which sustains life and the sensory motor functions of
body .In human world of existence good and bad is equal and mixed .
8.Aditya or sun is the Praana of the outer external world .To bless the praana in our eyes,it
arises .The divine being of the earth attracts the apaana of purusha down by its attractive
power.Th espacetime between these two (sun and earth)is the samaana .(called Akaasa).The
vaayu or winds is Vyaana . Praana is shadow of the Purusha as already said.The seen sun is
only the shadow of Brahman.The seen universe s only the shadow of the real universe.To
show us the real world or universe ,its shadow the sun rises and blesses our eyes to have
direct vision of the splendour of universe.The power of the sun and the upper worlds
(Suvarloka) is to elevate us to the worlds beyond our solar system.The function of the earth is
opposite to that.She attracts everything downwards ,towards her .She makes them fall down
.She prevents the upward journey of what is trying to go up .This power of attraction spoken
of in the Upanishad is now given the name of gravitational force by Newton and the scientists
after him.That has only a 400 year history but the history of Pippalada is thousands of years
before Newton.
Sankara says: Prithivyaaam abhimaanini yaa devathaa prasidhaa
Saishaa purushasya apaanamapaanavrithy m avashta-
Bhyaakrishya vaseekrithyaadha evaapakarshanenaanugraham
Kurveethi varthatah ithyartha: anyathaa hi sareeram Guruthwath
Patheth saavakaasovodgachathe
Apana is the power that pulls down.Without that power the body would have been floating in
space.And that is prevented by the blessing of devi earth. This is said thousands of years
before Newton.The only thing is that it was in Sanskrit.Only the language is different .The
scientific fact is not myth or incorrect.Like samana in between prana and apaana ,the
spacetime between the suvarloka and bhooloka is the bhuvarloka which is named samaana
itself in this sloka .Th edivision and functional properties and the names all correspond
between the external world and internal world and are in absolute balance .The external
winds or vaayu with its spreading nature (Vyapanaseela)is the vyana corresponding to vyana
of the body said earlier.
9.Udaana is the Thejas itself.When the thejas is in balanced calm tranquil state , we bear all
the senses within mind as the subtle power and are reborn .This rebirth of a Yogi who
controls the breath and silences mind is the Punarbhava or the second birth (Dwija=
twiceborn) of the Brahmagna from the egg state into a fully grown Hamsa bird.By our own
Thejas we are taken to the worlds of punya or manusha existence and this is done by Udana
which is equated to Thejas itself.The natural fire or thejas when it leaves body and goes
up,we say the body is dead and the Athman has merged in Brahman and gone to other
worlds.
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When the Thejas is wellcontrolled by a Yogin and when he /she becomes tranquil the person
has become Upashantha(calm/samana) and liberated from body and its desires and passions.
Thus the liberation at deah and liberation during lifetime itself gives different effects .When
we are taking the second birth by yoga and Samadhi ,we are a Brahmagna and a twiceborn
here.When we are leaving the body at death ,we are taking a journey to a birth (next birth)
either in a human world or in an animal world or we are taking a journey to worlds of no
return if we are jeevanmuktha and thus the paths differ accordingly
10.What was in our Chitha during the time of Uthkrama is with praana and that praana leads
with thejas and Athman to appropriate worlds which we had imagined . When we are about
to die all other functions become weak and praana alone exists functioning .At that time
relatives say: Praana is still there.Not yet dead. In that moment what the praana imagines
,those worlds are attained lead by Udana which leads Athman to those worlds .The Purusha
(Athman)with its Chaya(shadow) praana is taken to those worlds of last thoughts or
remembrance by Udaana .
11.The scholar who has understood Praana in this way never breaks the thread of his/her
generations of children.Thus he/she gets eternity through the persistence of the race. The
eternity here is through the generations of children and grandchildren and thus the scholar is
always a householder here.By prajapatya or vow of householder the genes are made
permanent by each race(whether animal,bird,plant or human) and the methods of keeping the
races or genes pure is only a method of protection of all the races of the world so that none of
the species and genes are destroyed .This truth is followed by the races of Rishis who follow
vow of Prajapatya.The praana never dies because of this continuation of life forms and races .
12.There are six phenomena of the Praana. Uthpathy ( Origin),Agamana (Coming ) Sthaana
(position) Vibhuthwa(Prowess or Lordship) the five types of Sthaapana or fixity ,and the
Adhyathma state like the Aditya (sun etc) . If one understands these six phenomena of the
praana he/she gets Amrithathwa (eternity) .He/she gets Amrithathwa. By repeting twice the
importance of knowing praana the life principle and by that attaining eternity is stressed.Th
eorigin of life and various species is Uthpathy . Aagamana is the coming of life into the dead
matter or world of matter /panchabhootha . Sthaana is the position of the life force in cosmos
and in body . The prowess of praana is its importance and its essentiality for existence,
creation . The five types of fixity is the five types of praana (panchapraana)and their position
and functions due to that positioning .
The final one is the knowledge that praana in earth and praana or energy in sun is same and
without sun and its energy no function can take place in earth which is shadow of sun .

The fourth prasna:-

Chathurtha :prasna:
1.Atha hainam souryaayani Gaargya: papracha. Bhagavannethasminpurushe kaani
swapanthi kaanyasminjaagrathi kithara esha deva:swapnaanpasyathi kasyaithathsukham
bhavathi kasminnu sarve samprathishtithaa
2 Thasmai sa hovacha . Yathaa Gaargya mareechayorkasyaaastham gachatha:sarvaa
ethasmimsthejomandala ekeebhavanthi .Thaa :puna: punarudayatha:pracharantyevam ha
vai thathsarvam pare deve manasyekeebhavathi.Thena thahyaisha purusho na srunothi na
pasyanthi na jighrathi na rasayathe na sprisathe naabhivadathe naadathe naanandayathe na
visrujathe neyaayathe swapatheetyaachakshathe.
3.Praanaagnaya evaithasminpure jaaagrathi.Gaarhapatyo ha vaa eshopaano
vyaanonwaahaaryapachano yadgaarhapatyaathpraneeyathe
pranayanaadaahavaneeya:praana:
4.Yaduchravaasani:swaasaavethaavaahoothi samam nayatheethi sa samaana:mano ha
vaava yajamaana:Ishtaphalamevodaana:sa enam yajamaanamaharahabrahma gamayathi .
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Ishtaphalam yaagaphalamevodaano vaayu:

Udaananimithathwaadishtaphalapraapthe:Katham? Sa udaano manaaakhyam yajamaanam
swapnavrithiroopaadapi prachyaavyaaharaha: Sushupthikaale swargamiva
brahmaaksharam gamayathi.Atho yaagaphalasthaaneeya udaana:
5 Athraisha deva:swapne mahimaanamanubhavathi.Yadrishtam drishtamanupasyathi
srutham sruthamevaarthamanusrunothi. Desadigantharaischa pratyanubhootham
puna:puna: pratyanubhavathi drishtam chaadrishtam cha srutham chaasrutham
chaanubhootham chaananubhootham cha sachaasacha sarvam pasyathi sarva:pasyathi.
6 Sa yadaa thejasaabhibhootho bhavatyathraisha deva:swapnaanna
Pasyathyatha thadaithasminsareera ethathsukham bhavathi
7 Sa yathaa somya vayaamsi vaasovriksham samprathishtanthe evam ha
Vai thathsarvam para aathmani samprathishtathe
8 Prithivee cha prithiveemathraa cha thejasa thejomaathraa cha vaayuscha vaayumaathraa
chakaasaschaakaasamaathraa cha chakshuscha drashtavyam cha srothram cha srothavyam
cha ghraanam cha ghraathavyam cha rasascha rasayithavyam cha thwakcha
sparsayithavyam cha vaakcha vakthavyam cha hasthou chaadaathavyam
chopasthaschaanandayithavyam cha payuscha visarjayithavyam cha paadou cha
ganthavyam cha manscha manthavyam cha budhischa bodhavyam
chaahankaaraschaahankarthavyam cha chitham cha chethayithavyam cha thejascha
vidyothayothavyam cha praanascha vidhaarayithavyam cha.
9 Esha hi drashtaa spaarshtaa srothaa ghraathaa rasayithaa manthaa bodhaa karthaa
vijnaanaathmaa Purusha: sa parekshara aathmani samprathishtathe.
10 Paramevaaksharam prathipadyathe say o ha vai thadaschaayamasareeramalohitham
subramaksharam vedayathe yasthu somya. Sa sarvagna :sarvo bhavathi.Thadesha sloka:
11.Vijnaanaathmaa saha devaischa sarvai:
Praanaa bhoothaani samprathishtanthi yathra
Thadaksharam vedayathe yasthu somya
Sa sarvagna: sarvamevaavivesethi .
1.Then Gargya ,the Sourayani asked: Bhagavan,What all in a Purusha sleeps? What is
awakened ? Who is seeing dreams ? To whom is the bliss obtained ?In which is all these
fixed ? The first three had asked questions on manifested and seen universe and its effects.
Gargya has a different type of question.He wants to know the unmanifested ,which is the
subject of transcendental experience which is beyond praana,organs and mundane life ,
which is Shivam,shantham Avikritham and aksharam ,which is Satya and attained only with
paravidya and which is in and out of all things as something unborn and called the purusha
in vedic terminology . In Mundaka 2 sloka 1 of khanda 1 this truth was introduced as
Sudeepthaath paavakadwisphulingha : Just like sparks from a fire all these universes and
galaxies are made.How the worlds originating in the Akshara ,and maintained within it and
divided into many within it become merged in itself ? What is the sign of Akshara ? These
have to be explored.The first question is in a person with organs of functions and sensations
which of these karana(organs)sleep and which of tehm remain awakened even in sleep ?
The word is swapi meaning to remain free of its natural functions in absolute rest (without
any functions) .To take rest from own natural functions is in common parlour to go to sleep
but in cosmic language it is the state of inertia .When does this happen and which all organs
take this inertia ? Who see dreams even in that rest or inertia ? Who enjoys bliss easily and
effortlessly with no desire in the awakened or dream enjoyments of the worldly existence ?
During such periods of bliss like the taste of honey within it,and like rivers within an ocean
,in whom is the functions unified and fixed as Eka /one ? The poorvapaksha here says that the
organs after taking the natural functions and finishing their responsibilities/duties are taking
rest .Then why does Gargya who asked the question think that they (the senses) are all
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unified in a single base and fixed in the sleeping or resting Purusha ? Sankara says what
Gargya guessed is the correct answer . In the awakened state (Jagrad) the sense organs are
functioning for the sake of the master collectively and they are not functioning freely as
single autonomous organs.Therefore even in sleep they are not single autonomous functions
but collectively functioning as a single Eka .This is true from the point of view of neurology
also .
2.Gargya, Just like the rays of the setting sun become unified in the field of solar energy
become invisible to observer’s eyes and become visible again in the morning(dawn) ,
everything is unified in the mind .Then the living being(human) does not see ,hear,taste or
speak ,does not come or go or move and does not excrete or enjoyworldly things and at that
time people say “ Swapithi” –He is sleeping .
3.At that time in this city(Pura or the body) only the fire of Praana is in an awakened state.
Apaana is the Garhapathya fire.Vyana is Anuaharyapachana fire .Ahavaneeya is kindled from
the garhaptya fire (it is the source of ahavaneeya). Therefore Garhapatya is the Pranaayana or
Praana in a sleeping person.
Praneeyathe pranayanaath praneeyathe asmaadithi pranaayano .
In a sleeping person it is the Apaana which is cycling around the body keeping it alive.From
that apaana the praana is invoked.(Ahavaneeya).Since Vyana gets out through the southern
hole of heart (Dakshina) due to the association with southern direction we call it Dakshinagni
(Southern fire).It is that fire of Vyana which spreads everywhere and in it one has to offer the
Havis for all our ancestors(all ancestral living beings born out of the southern direction ).
According to Sulbasuthra of Udangha when we decide measures of the sacrificial Vedi ,on
the western side is Ahavaneeya fire.Garhapatya denotes the present generation.Dakshinagni
denotes the ancestral generations.Beyond the solar system and the fixed star systems is an
energy or fire which is invoked by the ancestral Atharva and Angirasa sages as the Prajapatya
of each generation, and then from it a new future generation is kindled and this structure and
function of education is shown in the sacrificial altars and the Kriya done in it.Thus the west
is the future generation in it .The Global sacrificial altar has the southern hemisphere as the
ancestors of mankind (southeast)and the western hemisphere as the future (Southwest) .and
these represents the two courses of the monsoon and the two ayana of the samvatsara .
4.Samaana is the Hothaa who offers the two Ahuthy of Uchwasa and niswasa( expiration and
inspiration) equally .Mind is the Yajamana.Udaana is the desired effect .That leads the
yajamana to the Brahman every day . Even in sleep the inward and outward breaths are kept
balanced and equally by Samaana (Sama = equal) . It is an equalizer .Even the sleep is a
Agnihothra yajna for a scholar .Therefore Vidwan(scholar)is not without karma.According to
Vajasaneya Upanishad it is aid “ Sarvadaa sarvaani bhoothaani vichinuanthapi swapatha”.
(Even in sleep every bhootha or element is performing yajna ).This is quoted by Sankara
here. Mind is the Hotha here.The controlling and withdrawal of all the awakened pranaagni
during awakened state (jagrad) and sacrificing all external organs or senses in Agnihothra
with desire for Brahman attainment is equated to the Yajamana who does the sacrifice.The
effect or attainment of desires is due to Udaana.Even the function of dream by the mind
during sleep is controlled by Udaana so that mind is lead to Brahman .In Sushupthy
(dreamless sleep) the attainment of Brahmakshara (the swarga attainment of Yajamana)
happens.The scholars doenjoy their effects of sacrifice from their Uparathy (sense organs
controlled) upto their awakening and sushupthy .But this is happening also to common people
who are not scholars too.He too know the bliss of sushupthy.But he doesn’t have the Gnana
of it when he wakes up from sushupthy.Vidwan enjoys bliss in sushupthy,dream,Samadhi
and in jagrad alike due to his wisdom(gnaana).
5. This Deva(divine one) in dream state experience his own Mahimaana (greatness).Hears
what is already heard and see what is already seen.Experience what is experienced in
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directions and in spaces before.That which is seen , heard, unseen and unheard,experienced
and not experienced,sath and asath (truth and untruth) everything(sarvam)is seen and
experienced .Since He is everything (sarvam)he see and experience everything . Sandhya is
the interval between day and night .The rays of sun is concentrated and reduced within
himself at that time.All Indriyas are concentrated and reduced to the Mind at that time. Thus
like a setting sun the mind enters the state of dream sleep with concentrated unified oneness.
This is the sandhya or twilight of mind.In that sleep state the difference between Vishayi and
Vishaya (subject,object) with different signs or lakshana of Athmabhava is attained and
experienced directly by mind . In truth Athman does not see any dreams.It doesn’t see
anything even in the awakened Jagard state.The jagrad and swapna states are only subjective
feelings due to the Upadhi of the mind .Therefore experiences of the mind are not the
experiences of the Athman and are the individualistic free experiences of mind itself .One see
dreams in a state when all senses merge with mind,but mind is not merged and thusit is called
the Manomaya state .That is,swapna or dream is the function of the inner Vignanamaya and
Anandamaya Kosa covered by only the manomayakosa .We see not only things seen in this
birth and heard in this birth but also things seen and heard in our previous births.We find
truth and untruths like mirages too in sleep.For a person living at the psychological
(Manomaya) state alone these cannot be distinguished but for a person who lives at the plane
of Bliss and wisdom(anandamaya and vignanamaya) this distinction is possible.That is why
an ordinary person is unable to know them when he awakes from sleep and a Vidwan can
.Thus sleep and dream analysis was the duty of the learned in all ancient civilizations. Now
we have an answer to who see the dreams and who knows its analysis best .
6. that Deva(the mind) when revealed with its enlightenment does not see any dreams. Then
it experience bliss alone. The Thejas of the sun is called Pitha in Ayurveda.By it all the
vaasana are removed and the mind with concentrated rays ,within the Naadi (nervous system/
plexuses) like fire in dry fuel ,is Vignanamaya and then we call it as Sushupthy or dreamless
sleep.The sense organs and their doors are all closed at this state and this closure happen by
Thejas .The free bliss dependent upon nothing,and without adjectives is spread in
Vignanamayakosa (wisdom sheath).In Sushupthy and Samadhi it is this sheath which is
enjoying bliss without any dreams .It is always Prasaada or blissful.
7.Just like birds living in a tree come back to it ,everything we see here go back to Athman .
The birds go out in dawn to search for food but return to nest on tree at twilight of the
evening . They know their abode as the tree .Similarly the senses and the mind wherever it
journey through several births has to return to its real abode ,the Athman .
8.In 7th sloka we find everything return to Athman.Which are those Sarvam or everything. A
list is given in the 8th sloka.
Earth and its subtle units
Aapas and its subtle units
Thejas and its subtle units
Vaayu and its subtle units
Akaasa and its subtle units
Eyes and everything that is subject to vision
Ears and everything that is subject to hearing
Nose and everything that is subject to smell
Rasa and everything that is subject to taste
Skin and everythingthat is subject to touch
Word and everything that is cognizable with it
Generative organ and everythingenjoyed by it
Organs which expel wastes and everything expelled by it
Feet and all directions reached bythem
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Mind and all subjects analysed by it

Intellect and all things determined by it
Ahankara (ego) and everything that is subject to it
Chitha and everything that is subject to it
Thejas and everything revealed by it
Praana and everything that is maintained by it
And thus Sarvam returns to Athman at last .
After this ,the rishi gives the form of Athman which is the doer and enjoyer like a Jalasurya(
reflected sun in water) and is within all .
9.Seer,revealer,listenere,one who smells ,and tastes,one who does analysis,and
cognizes,one who is doer and knower and enjoyer is the Purusha,as the Absolute (Param)
Akshara ,fixed in Athman.
10.The one who knows the shadowless,bodyless,colourless,white pure,akshara attains that
absolute Akshara .He becomes Sarvagna.He becomes Sarvam. Avidya alone is the obstacle
for the Sarvagnathwa (all-knowingness).Removing avidya,Vidya is fixed and shines and then
one becomes sarvagna and sarvam.
11.The Athman called Vignanathman with all Deva(Indriya)and praana and five elements is
fixed in that Akshara and one who knows that Akshara becomes sarvagna and enters sarvam
(Just like Brahman). Brahmagna has all qualities of Brahman.We know Sankara was a
sarvagna . The stories of Sankara and his ability to enter the body of a dead king etc are due
to such sentences in the Upanishads .It shows the level of understanding of common people
about the teachings of the Upanishads .

Fifth prasna
Panchama:prasna:
1.Atha hainam Saibya:Satyakaama:papracha:.Sa yo ha vai thadbhagavanmanushyeshu
praayanaanthamomkaaramabhidhyaayeetha.Kathamam vaava sa thena lokam jayatheethi
2.Thasmai sa hovaacha ethadwai satyakaama param chaaparam cha brahma yadomkaara:.
Thasmaadwidwaanethenaivaayathanenaikatharamanwethi
3 Sa yadyekamaathramabhidhyaayeetha sa thenaiva samvedithasthoornameva
Jagatyaamabhisampadyathe.Thamricho manushyalokamupanayanthe
Sa thathra thapasaa brahmacharyena sradhayaa sampanno mahimaanamanubhavathi
4.Atha yadi dwimaathrena manasi sampadyathe sonthariksham yajurbhirunneeyathe
somalokam . Somaloke vibhoothimanubhooya punaraavarthathe
5.Ya:punaretham thrimaathrenomityethenaivaaksharena param purushamabhidhyayeetha sa
thejasi suryam sampanna: Yathaa paadodarathwachaa vinirmuchyatha evam ha vai sa
paapmanaa vinirmuktha:sa saamabhirunneeyathe brahmalokam sa
ethasmaajjeevadhanaathparaathparam pureesayam purushameekshathe thadethou slokou
bhavatha:
6 Thisro maathraa mrityumatya:prayukthaaa
Anyonyasakthaa anaviprayukthaa:
Kriyaasu baahyaabhyantharamadhyamaasu
Samyakprayukthaasu na kampathe gna:
7 Rigbhiretham yajurbhiranthariksham
Saamabhiryanthathkavayo vedayanthe
Thamonkaarenaivaayathanenaanuethi vidwaan
Yathachaanthamajaramamrithamabhayam param chethi
1.Then Sathyakaama ,son of Shaibya asked.Bhagavan,The one who does Upasana of Om
(Pranava) by that Upasana attain and win which worlds by that /
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2.Satyakaama,Omkara is both AparaBrahman and ParaBrahman.Therefore Vidwan who does

Upasana on Om can attain either of tehse two. Purusha is the Akshara which is absolute truth
.Prana which is the first born is also Omkara. Om is the symbol of tehse.ParaBrahman is not
cognizable by sabda or any such symbols or adjectives.It is transcendental and beyond all
senses and beyond Vaak .Just like a person who meditates on a idol of Vishnu with extreme
devotion as Brahman ,due to its blessing attain ParaBrahman,those who meditates on Om or
Pranava also attain ParaBrahman by its blessing ,says Sankara.Similarly by Om meditation
one can attain Aparavidya or AparaBrahman as well .
3.The single unit or Maathra of Pranava(A ) if meditated upon,the person reaches earth
itself.The Rks will lead him to human world.There by Thapas and Brahmacharya and Sradha
he becomes wealthy and experience greatness .For several years he is born as human being
and with thapas,sradha and Brahmacharya as a scholar he enjoys.The A of Omkara represents
Rgveda and the earth .This journey is called Vaiswanara (the journey of Jagrad or awakened
state ).
4.The second mathra or unit (U ) if meditated upon,makes a person merge with Mind and
through Yajus he reaches Somaloka .There he enjoys all great experiences and comes back to
earth .Because the world of the lunar mansion is within the attractive field of earth or
Bhooloka. The recycling is inevitable due to this This mathra or unit represents Yajurveda,
Bhuvarloka, and it is Thaijasa or Swapna .
5.The person who meditates Paramapurusha with all the three Mathra or units of Om
(A,U,M) reaches the Sun which is purely Thaijasa or energy .He is liberated from all sins like
a snake is liberated from its skin.By Saamaveda he attains Brahmaloka .By Jeevaghana he
visualizes the Parathpara (beyond the beyond) Purusha who is reclining in the city
(Purisayam Purusham Ikshathe). Om represents the Purusha within the Sun .It is the Athman
which reclines in all Athman of moving and nonmoving .The Purusha reclining in the milky
ocean of the Brahmanda as Purasaayi also is that Vishnu as Paramathman.Once we reach the
energy world of Sun we have no recycling to earth since it is beyond the attraction of
earth.Yet we find great Avathara coming back to earth at times .How is this and why is this
happening ? Thyjedekam Kulasyaarthe (Mahabharatam Udyogaparvam 37-17).Those great
Purusha come back for the sake of the race of human beings,willingly sacrificing one Mathra
or Padam of the Akshara and descending at will .Why is the word Jeevaghana used ? It is in
all living things as Suthrathman.And every thing resides within him assookshmaroopa (subtle
form) and thu sis mutually within each other.
Sa hyantharaathmalingaroopena sarvabhoothaanaam
Thasmin hi lingathmani samhatha: sarve jeeva:
Thasmaath jeevaghana : (says Sankara).
6.All the three units(mathra)are limited by death(Mrityu).If they are united with mutual
attraction , and used in all external and internal functions a scholar will never know fear . The
external,internal and the middle are the jagrad,sushupthy and swapna states .If one knows the
three mathra of OM in these three states and meditate them ,one knows that everything exists
in one’s Athman and one’s Athman exists in everything else .If this is known ,then who is
ther ea shis enemy ? And where he can go or come ? The three worlds of Bhoo,Bhuvar and
Suvarloka are unified and the three states (jagrad ,swapna and sushupthy)are unified and past
, present and future unified and all living and nonliving beings of cosmos unified in ones own
Athman and thus Advaitha is made practicable by a sarvagna/Brahmagna .Then no more
recycling happen.
7.By Rgveda ,this world(earth)and by Yajus the Anthariksha (Bhuvarloka)and by Saamaveda
the worlds of Kavi (Suvarloka or world of Swara)are known and attained. Only with Omkara
the scholar attains the the shantha(peaceful,calm) ajara(without aging/ever young and new),
amritha(eternal) abhaya (fearless) worlds called Paraloka . This world without sorrow,old age
 234 
 

and diseases , without dualities of likes and dislikes is to be enquired by each one .
GouthamaBudha did this enquiry in historical times as a continuation of this Upanishadic
teaching .Christ also asked us to enquire and discover that world by ourselves.No one attains
it without enquiry .

Sixth prasna.
Shasta:prasna:
1 Atha hainam Sukesaa Bhaaradwaaja: papracha. BhagavanHiranyanaabha: Kousalyo
Raajaputhro maamupethyetham prasnamapruchatha. Shodasakalam Bhaaradwaaja
purusham vethya thamaham kumaaramabruvam naahamimam veda
yadyahamimamavedisham katham the naavakshyamithi samoolo vaa esha parishushyathi yo
anirthamabhivadanthi thasmaannaahaarmyanrutham vakthum sa rathamaaruhya
pravavraaja: Tham thwaa pruchaami kaasou purusha ithi .
2.Thasmai sa hovaacha .Ihaivaantha:sareere somya sa purusho
Yasminnethaa :shodasa kalaa:prabhavantheethi
3.Sa eekshaam chakre .Kasminnahamuthkraantha uthkraantho bhavishyaami
Kasminnva prathishtithe prathishtaasyaameethi
4 Sa praanamasrujatha praanaachadwaam kham vaayurjyothiraapa: prithiveendriyam
manonnamannaadveeryam thapo maathra:karma lokaalokeshu cha naama cha.
5.Sa yathemaa nadya:syandamaanaa:samudraayanaa:samudram praapyaastham gachanthi
bhidyethe thaasaam naamaroope samudra ityevam prochyathe.Evamevaasya
paridrashtumimaa:shodasa kalaa: purushaayanaaa: purusham praapyaastham gachanthi
bhidyethe chaasaam naamaroope purusha ityevam prochyathe sa esho akalo amritho
bhavathi thadesha sloka:
6 Araa iva rathanaabhou kalaa yasminprathishtithaaa:
Tham vedyam purusham veda yathaaa maa vo mrityum:parivyathaa ithi
7Thaanhovaachaithaavadevaahamethathparam brahma veda. Naatha:paramastheethi.
8 The thamarchayanthasthwam hi na:pithaa yosmaakamavidhyaayaa:param paaram
thaarayaseethi nama:paramarishibyo nama:paramarishibhya:
1.Sukesa ,son of Bharadwaja asked: Bhagavan,The prince Hiranyanabha of Kosala asked me
whether I know the Purusha with sixteen parts (Shodasakala).I said “ I don’t know.If I had
known I would have advised you.” If I say untruth,I will be destroyed with my roots .
Therefore I cannot say untruths.he went away silently in his chariot when I said this.For him,I
ask you .Where is that Purusha ? The enquiry of origin of universe and of the origin of
knowledge of hman race is a branch of knowledge which leads one to higher realms
according to all teachings of the Upanishads.During sushupthy the Purusha is Nishkala as if
the purusha in the deluge or Pralaya. From that Nishkala Purusha originate the Sakala
purusha with 16 parts during Prabhava or origin of universe.The prince of Kosala wanted to
know the origin of this sakala purusha with 16 parts (The origin of universe).
2.”Here,within this body itself,that Purusha with 16 parts originate,gentle one”.This Purusha
with parts like praana is the product of Avidya.We are dividing the Nishkala (without
parts/indivisible) for the sake of our easy understanding .We feel that the parts originate and
then get destroyed after a period of existence.Only the mad minds will believe that energy
comes and go every moment and get destroyed like ghee melting with fire,or is produced like
pot from clay .The enrgy of conscious ness is always existent . Some people who are
believing in Soonyavaada (nihilism) think that when energy is blocked there is an empty state
or nihilism.Others think subjects like pots etc come and go intermittently into Athman
.Lokayath philosophers think energy is the law of the universal elements.The consciousness
as energy without reduction or increase (always the same ) is the Athman itself.It is revealed
by the name and form so that we know it .
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Satyam gnaanam anantham Brahma :Pragnaanam Brahma:

Vignaanam anandam Brahma:
Vignaanaghanam eva
These sayings of the Sruthi are to be analysed.The form of energy has no change
whatsoever.All other forms change and therefore have Vyabhichara (going astray from its
original nature/form) but energy has no such change. Whatever objects we grasp or cognize
with our consciousness in whatever name and form ,that cognizance reveals the
Avyabhicharithwa of the energy of consciousness. Cognizance is called in Sanskrit as
Grahanam (used as Eclipse in English language .In reality Grahanam is cognizance of a
celestial body and its nature,movement by another ,which is called a Graha or the one which
makes us understand/cognize .Graha is now translated a splanet and grahana as eclipse and
this has made lot of confusions in understanding the ancient science of Indians ). To say that
one object exists but one cannot know it is equivalent to saying “One can see the form,but
one has no eye”.There may be a state where wisdom or gnaana exists but there is no Vasthu
or object for its subject .But as long a s avasthu or object exists ,the gnaana of that vasthu is
never destroyed.Ifthere is no gnaana ,there is no Gneya too .(The thing to be known is
Gneya). In sushupthy we experience this.Since Gneya is enlightened ,enlightenment is gneya
and its revelation is the energy and its absence is never there .Even though nothing is
revealed in sushupthy,still the light or energy is existing even in that state .Therefore ,as the
Vainasika group say ,the total lack or emptiness does not happen.The absence of all objects
that are to be known – is the knowledge of the emptiness or abhava and that is obtained in
sushupthy and Samadhi states even for the Soonyavadi but they do forget that .They call
sushupthy and samadhi states as emptiness and at the same time say that even in sushupthy
there is gnaana .How can that be ? The cause for prana etc is Purusa.Purusha is not the
individual Athman in a single body which is a limited being with limited rgans and
perceptions limited by those organs of cognizance. The parts or organs are there gor a body
.Therefore Parampurusha cannot be that sakala and it should be Nishkala undivisible energy
.Thus the jeeva with limited praana and other kala is derived from the indivisible unlimited
energy state . Paramapurusha –chidaakasa-kala-body and jeevathman is the order of Prabhava
or origin
.
3.He thought: By whose Uthkranthi do I rise up? By whose Prathishta do I get fixed ? The
jeevathmapurusha with 16 parts thinks about three subjects .First is creation or Srishty .How
is I and this universe created and when and by whom ?
The second is the effects or Phala.What is the final effect of this creation and of me ? The
third is the krama or order .Which was the order of creation?What was created first ? Was it
my consciousness or this cosmos ?Was it the tree or the seed ?Was it the bird or the egg
?Was it the gnaana,the Gnatha or the gneya ( the wisdom/the wise person or the objects to be
known ). All Vidya is the result of these three enquiries ,says the ancient Rishi of India.Both
Aparavidya and Paravidya are born from such thoughts and enquiries.In the state of Advaitha
all such thoughts and enquiries end .In a state of Advaitha in Samadhi ,one does not even
think of preserving those experiences for posterity by teaching, learning,by books or
communication of various kinds.There is no difference between creator and created or
between the writer and reader ,or singer and listener even.No difference between father,
grandfather or children .No difference between past ,present or future.Therefore the only use
(prayojana)for such creative functions in Samadhi /sushupthy state with experience of
AdwayaBrahman, and the only explanation for it is that creativity ( Sarga/ srishti) is the
internal nature of a being which is perfect and whole (not divisible and hence Nishkala).
4.from Him praana flowed out.From Praana in order- Sradha,Kham, Vayu, Jyothis, Apas,
Prithwi,Indriya,Mind,Annam or food,Veerya or virility, thapas ,manthra,karma,worlds and
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names were formed.Like a person with cataract see one as double (double vision)or seeing
many things in dreams ,Manifold Kala are felt in Purusha without Kala.From Praana to
naama are the 16 kala or parts .
5.just like the moving rivers flow to ocean and sacrifice their form and name in it and become
ocean,the shodasakala of the allwitnessing Purusha loose their forms and names in the
absolute Purusha and become Purusha.One who knows this becomes Nishkala ,and Amritha .
The words Purushaayana and Amrithaayana has to be commented upon here.The parts or kala
journeying to Purusha are Purushayani and kala journeying towards ocean is Samudrayani
here.Thus ,by comparison Kathyayani is the one who journeys to Kathye(old name of China)
and Sourayani is oen who travels towards sun .Gargyayana is one who travels to garga
mountain.The people who travel to Nasreth were called in Kerala as Nasrayani (before the
advent of Europeans ).If we know the original meaning of words we will expel many
misunderstandings about our culture .Utharayana and Dakshinayana is then Northern and
Southern course or travel .
6.If one know the Purusha in whom the sixteen kala are fixed ,as if in the axle of a chariot
wheel all the spokes are fixed ,then al sorrows regarding death (Mrityu)will be lost . The
shodasadalapadma is drawn as a symbol to teach this to all .The positive attitude is thus
cultivated regarding death and birth and a valuable life with positive values to all.
7.I know only this much about ParaBrahman. There is nothing beyond this . Thus said
Pippalada .
8.They worshipped the sage and said: You have helped us to cross to the other shore of
Avidya and is our Father .Namaskaram to all ParamaRishi, Namaskaram to all ParamaRishi
.(Paramarishibyo nama: is repeated twice ).
Guru becomes the father of the disciple since he gives them rebirth through Vidya.He gives
tehm a new Brahmasareera which is Nitya,Ajara,Abhaya and Amritha and is greater than the
father who gives the physical body alone.The Guru as the Divine Father has helped disciple
to cross the great ocean of Avidya with fear of births and deaths,of diseases and sorrows by
the boat of Vidya .The liberation from Avidya or Samsara ,to Moksha is by the Thirunaava
(auspicious toungue/and boat .Naava has two meanings.Thirunaava is also the name of a
place in the banks of Nila river where the historical and prehistorical ceremony of choosing
the emperor of the Southern Tamil countries took place and where the learning of Sanskrit
and of Yajna samskara was protected ) of the learned Guru and his oral instructions.Thus
Guru is the TharakaBrahman equivalent to OM .Thus giving Namaskaram to Guru is like
worshiping Brahman itself. .
Thus eulogizing all the Guruparampara end the Prasna Upanishad .

Pragnavaisakha
Mandukya Upanishad with Mandukyakaarika
Shanthipaatha
Om Bhadram karnebhi: srunuyaama devaa :
Bhadram pasyemaakshadhiryajthraa:
Sthirairangaisthushtavaamsasthanubhi:
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Vyasema devahitham yadaayu:

Swasthina Indro Vridhasrava:
Swasthina Pushaa Viswadwedhaa:
Swasthina stharshyo Arishtanemi:
Swasthino Brihaspathirdhadaathu.
Om Shanthi: Shanthi:Shanthi :
Mangalasloka :
Pragnaanamsu prathaanai :sthiracharanikara
Vyaapiebhirvaaapyalokaaan
Bhukthwaa bhogaan sthavishtaan purapi
Dhishanodbhaasithaan kaamajanyaan
Peethwaa sarvaan viseshaan saswapithimadhurabung-
Maayayaa bhojayano
Maayaasamkhyaa thureeyam paramamrithamajam
Brahmayathannathosmi
Yo Viswaathmaa vidhijavishayaan praasya
Bhogaan sthavishtaan
Paschaanyaan swamathivibhavaan
jyothishswena sookshmaan
sarvaanethaan punarapi sanai:swathmani sthaapayithwaa
hithwaa sarvaan viseshaan vigathagunagana:
paathwasou na sthureeya:
I prostrate before that Aja(birthless) Brahman ,which spreading in all fixed and moving
worlds by the groups of its rays of Pragna(consciousness) enjoying all gross things in
Jagrad,drinking all subtle enjoyments ,derived from desires and revealed by intellect in
dreams ,and enjoying its own sweetness and making others enjoy by its Maaya , remains as
the Maaya samkhya (Number of illusion) Thureeya ,in the absolute Amritha state.. Which
Athman of the cosmos after enjoying all gross subjects enjoys all subtle and enlightened
(Jyothisha) dream subjects and then fixes all those experiences in one’s own Athman and
exists as Thureeya,beyond all qualities(Guna) protects all . There are only 12 slokas in
Mandukya Upanishad belonging to Atharvaveda .Goudapada created a Karika which is
lengthy and having four Prakarana for this.The first Prakarana is the Aagamaprakaara .The
darsana or visions of the Rishi(sage)is of two types.One is Agama and the other is Nigama.
Aagama is the thanthra or method.Nigama is the Veda or Sruthi.
Aa =Shiva experience
Ga= knowledge of Gathi or movement (vibrational dynamics)
Ma= destruction of Mala or blemishes
These three letters make Aagama.The three parts of Aagama are Thanthra, Manthra and
Upadesha or advice .Manthra and Upadesha are common for Aagama and Nigama.Thanthra
or method is defined as :
Thanyathe vistharyathe gnaanm anena ithi Thanthram .
The word Than means to expand ,explain and spread etc. Mandukya Upanishad its kaarika
and the commentary of it by Sankara agree the method of Thanthra .The use of
Vyapirbhirvapyalokaan and its meaning in Mangalasloka is not accidental. In the book
“Fundamentals of philosophy of Thanthra “ the words Agama and Nigama are explained as
equivalent terms in many ways (page 42.Manoranjan Basu.Meera Publishers.Calcutta
1986).The subject of the Upanishad is the consciousness experienced in three states of jagrad
,swapna and sushupthy as we see from Mngalasloka itself.Because of this the Upanishad and
its Karika and commentary are noteworthy for those who are interested in study of
consciousness and in neurosciences.
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Mandukya Upanishad
1.Hari :Om .
Om ithyedaksharam idam sarvam
Thasyopavyakhyaanam
Bhootham bhavad bhavishyadithi
Sarvam omkaarameva: ya chaanyath trikaalaatheetham
Thadapyomkaara eva.
Hari Om.All these is the single Akshara OM.All is its explanations .Past,present and future –
all is Omkara.Whatever is beyond these three times is also Omkara only. Whatever we
experience is the light of consciousness.Both Agama and Nigama are science of Human
consciousness.Word (Vak) is needed to explain and communicate one’s experiences and to
transfer consciousness.Whatever is associated with consciousness is therefore associated with
word/Vaak.The word which is Para and Apara is Omkara or Akshara Brahman .All seen and
unseen worlds are Pranava only.The time and timelessness is Om.The first sound Om is the
cosmic sound and it is the greatest and the first both in Manthrasasthra and in Brahmasuthra.
Brahmasuthra starts with “ikshatherna sabdam” eulogising it .In Varnamaala(garland of
letters) ,the seed(Beeja) Bindu(point)and Naada (sound) are visualized by Thanthra and
Manthra alike.The world of matter with form and the world of Manthra or sound is only two
sides of the same SabdaBrahman .
Mananam viswavijnaanam thraanam samsaarabandhanaath ;
Dharmaarthakaamamokshanaam aamanthran manthra uchyathe.
According to Thanthra.Naadabindu has both Kala and Varna.It is the origin of all cosmos.
Varna is the natural vibration of the first matter .In shiva the awakening of first vibration is
the first awakening of consciousness as Vimarsha.That is reflected in Power or Shakthy to
create the I-ness (Aham vaasana).This I-ness is the first idol or Bimba.All the phenomenon of
the universe are only reflections of this I-ness .Without form(Roopa)Varna is not formed.In
the Thrika of Kashmere Pratyabhigna Padhathi this reflection called universe (prapancha) is
only a system comprising of Graahaka(cognizers =Gnaathaa) and Graahya (objects=Gneyam)
to be known.
2.sarvam hyethad Brahma,Ayam Athmaa Brahma
Sothayam Athmaa chathushpaath
Everything is Brahman.This Athman is Brahman.This Athman has four padam or feet (parts).
In first sloka it is said Idam sarvam.In second sloka it is said I am that .This elevated
consciousness identifying oneself as everything else is the greatest practical lesson in
Vedantha.In Thanthravidya according to the principle of Sadaashiva Thisness(Idantha) is in I-
ness(Ahantha ).This consciousness leads toteh experience of I am all these .In that experience
there is no apohana(abhava or emptiness /absence)or of smrithy(memory).It is direct
experience in the present .Prapancha or universe is the reflection of the perfect experience of
Shiva/Brahman .All Grahaka(cognisers) are reflections of the I ,Shiva only.All Grahya or
cognizable objects are reflections of I only.Thus all wisdom and all knowledge is only
reflection of Shivagnaana/Brahmagnaana.
Grahya or objects may seem different but in essence they are One. Grahaka (cognisers)also
are felt as different ,butthey too are One.Grahana or cognizane is actually light ,though it
seems darkness.Th egrahya is bhasya (thing which can be revealed) and Grahyasakthy(power
of cognition) is Bhaasa (enlightenment) . From the word Bhasa originated Bhaaasha or
language which reveals wisdom.That which reveals or manifests to exterior by
communication is the Bhaasha or language.The Ha in the word Aham is the visarga which is
simultaneously the Vacya (the said) and Vachaka (the sentence and the one who say it).
A=Anuthara
 239 
 

Ha=Visarga
Ma=Bindu
That makes Aham or I . Aham is I ,Brahman,Athman.My relation to the body is only an event
in time and space and place .Once I know it ,I am beyond timespace and knowing the secret
of Thanthra become free from all bondages and limitations.Then I directly perceive Sarvam
Sarvathmakam as Pathanjali said .
The four paada:
A,U,M ,OM
Jagrad,Swapna,Sushupthy,Thureeya
Vaikhari,Madhyama,Pasyanthi and Para .
Om represents all these simultaneously .
2. Jaagarithasthaano :Bahi:pragna:
Sapthaangaekonavimsathi mukha:
Sthoolabhukvaiswaanara:prathamapaada;
Position in Jagrad or awakened state .Pragna or consciousness is towards external objects and
worlds.There are seven organs or parts .Nineteen faces. Enjoys the gross things.This
Vaiswanara is the first Paada. The seven parts of body are head,face,eye ,praana,middle of
body,vasthi and feet according to Chandogya Upanishad .They could represent the seven
chakra of bioenergy in Thanthra .The cosmic body has corresponding 7 parts in Dyuloka,
agni,surya, vaayu,aakasa,jala,prithwi etc.The five elements,the beyond world of
panchabhootha and eye of world as surya are the seven parts .By these seven parts one know
and expereicne the gross world of the external body /world in awakened state of Jagrad.The
19 faces are the receiving ends of the five elements and the Vishaya of them. ( five
gnanendriya, five karmendriya,five praana,mind,intellect,and ahamkara ,chitha are the 19
mukha).By these the Vaiswanara know and experience gross external worlds.Since this field
of consciousness has no separate existence from all gross objects ,it is considered the first
step of the science of consciousness ,of science of Sound(sabda)and of Brahman .The first
paaada is not different from entire structure of the consciousness.One Rupee has 100 parts as
100 paise.If that is divided into four parts each part has 25 paise .Each 25 paise is unique but
in a one Rupee coin all of them are united as a single .Thus for a One rupee coin the four
parts are not separate .It is merged in itself.The fourth paada Thureeya is that One rupee coin.
While Viswa,Thaijasa and Praagna can be considered as the first three 25 paise coin merged
in Thureeya .One cannot actually divide Thureeya.It is for easy understanding the division is
imagined or supposed mathematically
.
Fig 1 Thureeya pragna thaijasa , Viswa

In the prajna of Jagrad there is a difference between I and You .The difference of Subject and
object ( Aham and Idam) do exist in it and Brahmasuthra begins explaining the limitations of
such an externalized gross prajna.I had explained it in Brahmasindhu in detail (Commentary
on Brahmasuthra).
I (Aham) 2.Vishayam This ( Idam)
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Vishayi
Khshethragna Kshethram
The individual who has a name Suvarna
The limited person by a name and form The unlimited Athman
Prapancha(cosmos)
Home and family
Professional life
Pathology
Astronomy and astrology
Literature
Musicology
Books
Cooking
(this list can be extended to all subjects in which one is interested )
Thus the Vishaya or Fields(Kshethra)of interest are many and the I who witness those many
is Eka .If I misunderstand that this limited self with name and form (body)is I ,I will always
remain dualistic in outlook.If I understand that the body perishes but the Kshethra or field and
the Athman who knows it is eternal and experience it then a transformation occur in my
outlook to life.The cognizance of Vishaya is always subjective to the Vishayi .The Vishaya
are always objective . The consciousness is that of the Subjective Vishayi.The Asthithwa is
that of the Object /kshethra/field .Vedanthin divide knowledge to Purushathanthragnana and
Vasthuthanthragnana.When one observes the Purusha or subjective Kshethragna itself as an
object (objectively) then the sience of consciousness become objective .The revealed Prama
or knowledge in one’s consciousness gets Praamaanya only when the cognizer has perfect
knowledge of the subject .Without that no Indian system will accept the views of anyone.For
gnaana there should be a pramanya or verifiable perfection of enquiry is a systematic way of
thiking scientifically . Praamanya needs both direct perception(sakshathkaara) of experience
as well as verifiable proof .For a guesswork(Anumaana) none of these are identifiable.Yet
anumana is used in certain cases as a circumstantial evidence as pramaana.In Viparyaya
though there is direct experience ,there is no pramaana or experimental verifiable proof.In
direct Pratyaksha both do occur.Prama is a word defined by Gangesa . Yathra yad asthi
thathra thasya anubhavaa pramaa.
Whatever objects exists in whatever time and in whatever places,in whatever different
forms,having the experience of all of tehm in one single second (Muhoortha) in a single
individual is Prama .In this Prama itself lie its Praamanya according to people who are
Swathapraamanyavaadins . But Parathapramanyavaadins does not accept this.Kumarilabhatta
was on the side of Swathapramanyavaada.Naiyayika were on side of Parathapramanyavaada.
Swathapramanyavaada analyses the truth(satha)both mentally and logically(argumentatively).

Swathapraamaanya
Maanasika (Mental) Tharkkika(logical)
Satha (Subject) Satha (Objective)
Subjective Objective
All consciousness is All consciousness are Consciousness is
At first satya/truth. first thought to be always truth and Pure Consciousness
truth. there is no is truth .
untruth(mithya)in it

Then when memory Some are later But when it is mixed

 241 
 

Comes some are felt proven to be untruth . ,it becomes untruth

Experienced as
untruth

That which is not affected or changed by memory or by logical arguments ,and is always felt
or experienced as Truth alone is the beginningless Truth . It is called Paramarthasatha or
absolute truth by Advaithins and this is proven with sharp enquiry and experimentation both
mentally and logically.
4. Swapnasthaanothantha:pragna:sapthanga
Ekonavimsathimukha:pravikthabhuk
Thaijaso dwitheeyapaada:
Position in dream sleep. Pragna in internal subjects and objects. There are seven parts and 19
faces as before but they enjoy the subtle internal things only and in dream state .This is
Thaijasa,the second paada or division. This is a purely internal function and has nothing to do
with external worlds .Though we see in dreams some objects familiar to us during jagrad
state ,we also see hitherto unknown,unseen unheard things as well.The mind is creating those
sights and sounds and experiences for its own enjoyment in the subtle state .But mind has no
control over those creations.It cannot prevent or produce a dream at will .dream is therefore a
type of Choiceless awareness as J .Krishnamurthy would put it .There are several similarities
between the dreams of sleep and Bhavana or creative imagination of jagrad state .Bhavana or
creativity is a mystical experience.Liek some dreams in it consciousness concentrate in subtle
things as if in dreams.Mind ,separated from gross things,watches as observer/ witness all the
subtle functions of it .Thus in this process Athman is able to separate from body and body-
consciousness and to watch it objectively as if a witness .Then Athman does not feel that I am
the center of this limited body . This decentralization makes us free from all bondages and
attachments. Time, space,directions,body and its attachments are crossed by Athman in such
decentralized states.Poets,scientists ,Yogins and creative artists have experienced this in
jagrad,in imaginary states ,in sleep and in sushupthy as well as in Dhyana.All creative
moments are preceded by such experiences.For ordinary people this experience is possible
only in sleep.Since this experience is something any one and every one can verify ,this is
said to have Swathapraamaanaya (verifiable by itself). Russell Nieli has put forward a vision
similar to this . “ Mystic flight experience is divided for analytical purposes into two
components or aspects.One is a radial shift in attention (the attending consciousness) away
from body to which it was previously attached as its unshakable spatiotemporal anchoring.
The self or sense of me becomes disembodied and delocalized.In this position the individual
experiences his self as being more or less divorced or detached from the body.The body is
felt more as one object among other objects in the world than as the core of the individual’s
own being.The self disembodiment is followed by the second component ,a feeling of
freedom (liberation) from the sense of weighted downess with which the embodied existence
is characterized…A sudden enoprmous intensification of attention (consciousness)
simultaneous with its redirection into and absorption by as an outside or beyond of the
spacetime –world in which the body remains (Russell Neili: Wittgenstein :From mysticism to
ordinary language.A study of the Viennese positivism and the thought of Ludwig
Wittgenstein. State uty of New York Press 1987 .Page 71.)
5.Yathra supthona kamchana kaamam kaamayathe
Na kanchana swapnam pasyathi thath sushuptham
Sushupthasthaana ekibhootha:pragnaanaghana
Evaanandamayo hi aanandabhuk chethomukha:
Prajnasthritheeyapaada:
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Sushupthi is the state of sleep without any dreams and one have no desires at all.The person
who see dreams in sleep have desires in dream.Therefore the sushupthi is the dreamless
sleep.In the state of sushupthi all become unified (Ekibhootha) and in the form of dense
consciousness or knowledge ,and blissful enjoying bliss alone with face of energy (facing the
Chethas or Chitha alone and totally introspective) and that is called Praajna ,the third part.The
consciousness in jagrad and swapna are united as a single one in sushupthy and in that
concentrated state without effort the Athman gets Ananda or bliss. Sankarabhashya says:
Yathaa loke niraayaasasthitha:sukhyaanandabhug uchyathe.
Without effort or work done ,bliss is obtained . In Kashmera Shaivism Gnana is
Athmaswaroopa and is the Chaithanya or light with form of kriya or function. Chaithanyam
drik kriyaavad.In Thanthra kriya and karma are different.Karma is that which is done with
effort.Kriya is that done without effort.(The energy or force used is different in these
two).The experience of bliss consciousness in sushupthy which Prajna gets is Kriyaroopa and
effortless. When we do some function if we have freedom to do it or not to do it,it is called
Purushathanthra and is subjective .(Karthum anyathaa karthum).In sushupthy prajna has no
choice to select freely whether I should enjoy this bliss.Therefore that choiceless experience
of bliss is objective and called Vasthuthanthram.In dream some of the visions are under
control of Viswan of jagrad.Some are not under control of Viswan.If we find a dream that is
not familiar to us in jagrad state and if it is predictive and beyond time and space they are
equivalent to sushupthy and experience of vasthuthanthragnana since it is choiceless and
beyond our control or knowledge.Liek sandhya between day and night,or as Visishtadhwaitha
between Advaitha and Dwaitha,or as Bhedaabheda between bheda and abheda is the position
of Thaijasa(swapna)between prajna and Viswa( sushupthy and Jagrad). A fullmoon reflecting
without effort in a clear lake is compared to Athman reflected in mind both in Thanthra and
Vedantha. But Thanthra finds a difference.The lake does not know the moon reflected in
it.But mind is able to understand the Prajna reflected in it .Even in sushupthy, the function of
knowing or cognizing ,experiencing is effortlessly included in it and that is why it is said
Chaithanyam Drik kriyavath.From the part of the knower the function of experiencing is
unified(ekibhootha) or integrated in knowledge and that gnaana is called Kriyasakthy .(The
power of the function of knowing included). Gnaana is not a Vasthu or object .But the
knower knows gnaana objectively is a reality or truth.To know a chair,a star or planet or
universe,or a cookery or music or pathology or medicine is in the form of subject –object
relationship.But the vision of knowledge in swapna and in sushupthy is not a subject –object
knowledge .It is enlightenment or light or chaithanya .Chaithanya is not an object or matter as
we understand other things.But it is a selfluminating selfrevealing light.We can experience
consciousness through consciousness.Thus the pramaana or proof for consciousness is
consciousness itself.The person/individual who had this enlightenment(light)is able to reveal
it and that revelation is sound or sabda –the sign of language or music etc. The vaikhari of
language is that of Viswa and Madhyama is that of Thaijasa and Pasyanthi is that of Prajna
.Of these that comes out is only Vaikhari and the other parts are hidden in our thoughts and
experiences.The experience of Prajna in sushupthy is a great silence and in it there is no word
that can be uttered or heard.This is equivalent to samadhi state .
Hume said: There is no I,only a bundle of sensations”. Dekhart corrected: One cannot know
anything else except one’s mind. Hegel wrote: I am directly conscious ,I intuit,and nothing
more ,I am pure intuition…
These three statements are expressing in order(respectively) Viswan, Thaijasan, and Prajnan.
When you see my form,name and physical gross appearance and physical acts , you are
seeing only the Viswan in me.When you read and comprehend these words which I write or
express you are able to visualize the Thaijasa in me to some extent.But the real I is in that
great silence where all written and spoken word ends and all these words are as Sankara
 243 
 

pointed out “Vakyajaalam Maharanyam sabdabramanakaaranam”. That means an

individual has to be known at the level of silence .This upanishadic truth is being
rediscovered by western scientists too.” Individuals are not as they see themselves;but are
always more than they themselves can articulate.” (Hegel and modern philosophy.Ed David
Lamb .Croom Helm Ltd 1987 pp 10) When I observe myself as an object or vasthu ,that is
the field of logical and argumentative knowledge.Even beyond that field lies the pure and
perfect light of consciousness.That cognizance is called the Prathyabhigna.All aagama and
nigama have flowed out from the blissful experience of this creative wisdom .Naiyayika,
Vaiseshika ,Vedanthins have called this absolute wisdom by names like Prathibha or
Arshagnaana etc.In Yogasuthra Prajna is synonym of Prathibha.Prajna or prathibha is the
Pasyanthi bhaava of Vaak .
6. Esha sarveswara esha sarvagna eshothantharyaamyesha
Yoni: sarvasya prabhavaapyayou hi bhoothaanaam
This is Sarveswara.This is Sarvagna.This is the Antharyamin.This is the yoni or womb of
all.This is the beginning and end of all elements. That from which all elements are originated
and in which all merge ,and that which is womb of everything and is the inner truth of
everything,and that which knows everything and is Lord of everything that form of Kham
(field of spacetime continuum ) is pointed out here. Kham is also called Aakaasam .It is the
Brahmalinga or sign of Brahman in Brahmasuthra.Linga means lakshana or sign /symbol.The
etymology of the word Linga :
Li =that which become leena or merge
Gam= that which do gamana or goes in and out.
Kham or aakaasa has these lakshana or signs .Everything merge or become one with it.And it
goes in and out of everything.And further it has Avakaasa for everything to exist in it.This is
the definition of Kham or aakasa .It is shivam /Brahman and it has only a single (Eka)quality
and that is Naada or sound.
I had already discussed in detail the Khahara in the Aithareya Upanishad commentary .
7.naantha:prajnam na bahi:prajnam nobhayatha:prajnam
Na prajnaanaghanam na prajnam naaprajnam
Adrishyamavyahaaryamagraahyamalakshanam
Achinthyam avyapadeshyam ekathma pratyayasaaram
Prapanchopasamam shaantham shivam adwaitham chathurtham manyanthe :
Sa Athmaa sa vijneya:
What is said in 6th sloka was about the shiva with the first vibration.That with the first
vibratory movement is called Naadabindu by Thanthra and having srishty,sthithy and
samhara condensed.It is Omkara before taking shape of the swasthika movement and symbol

is Swasthika (Kakara of Brahmi script)

Thureeya is beyond even that .There the dense Naadabindu does not exist . There is no
Anthaprajna or internal consciousness.There is no Bahi:prajna or external consciousness
either.Neither of the prajna ,no dense prajnana exists.It is not devoid of prajna either.It is
unseen,impossible to be used in any Vyavhaara (day to day actions) is beyond cognition and
comprehension,and has no sign or lakshana by which it can be designated or pointed out and
 244 
 

therefore it is unthinkable and impossible to be taught or advised.It is called

Ekathmapratyayasaara or essence of everything unified in a single undivided whole.It is the
perfect shanthi or silence ,tranquil peaceful One which is most auspicious Shiva and entire
world of existence and cosmos is merged in that ultimate pure energy field . The Thureeya
with no lakshana has to be designated by saying that it is not that ,it is not this etc.Because of
this ,it is misunderstood as a soonya or emptiness .The illusionary Maayasamkhya of the
Indian Mathematics is called Poojya or soonya or Thureeya .In Mangalasloka itself this
samkhya or number was pointed out .Why is this called Maayasamkhya? Though it seems as
an emptiness for onlookers it is not empty.It is whole and perfect by itself in itself and the
feeling of emptiness is only a illusion.That is why soonyavadins misunderstand it as
emptiness.Why is this called soonya then? Because there is no upadhi or lakshana to
designate it .It is dikdesakaalagathiphalasoonyam (devoid of directions,spacetime
limitations, movement ,effect or cause and thus it is designated like that).There is no
name,sound or form ,colour which we can see or hear in it. It is the great silence in
everything merge and is beyond all definitions.There even light and sound and word are not
able to reach and that symbol zero is the Thureeya or Brahman of Indians. O. Maaya is
explained with example of a rajjusarpa.How is this rajjusarpa seen by different methods ?
Anyathaakhyaathi of Naiyayika: The serpent is there somewhere .By the perception of the
Gnanalakshana one sees that in Rajju or a piece of thread.
Yatharthakhyathi or Sadkhyathi of Ramanuja: The mind which misunderstands the thread a
sserpent feels that that misunderstanding is the truth at that moment .
Akhyathi of Prabhakara and meemamsaka: The inability to differentiate the differences
between the serpent and the Rajju by the perceiving mind.
Athmakhyathi of Vignanavaadi Budhists: To project ones Athman in an object is
Athmakhyathi .
Kashmerasaivism in Prathyabhignapadhathi: The reason or cause for the misunderstanding of
serpent and Rajju is either absence of knowledge or imperfect knowledge .This is called
Apoornakhyathi.
The vedanthic view : The serpent seen in the rajju is neither sath nor asath but it is an
indefinable Mithya or illusion.This is called Anirvachaneeyakhyathi .
In Pratyabhignapadhathi the equalization and balancing(Saamarasya) is seen in shiva and
sakthy,Vaak and its meaning and in Nada and Bindu.The nadabindu which is union of Kala
and varna is the womb of all creation.The thanthric texts call Pada ,those worlds unattainable
by human consciousness.The thre estates of jagrad ,swapna and sushupthy like Bhu,Bhuva
and suvarloka are rachable by human thought .But the fourth paada Thureeya is not like that
.It is beyond consciousness and word and is the Shiva experience .It is called Brahma
experience by Advaithin.Nirvana by Budhists.Only the names differ .The state is the most
tranquil (peaceful )and sundaram(beautiful) Shantham sundaram is the word or adjective for
that experience.Once we understand that the pratyabhignapadhathy and Adwaitha are same
,the creativity of Sankara in Soundaryalahari is the proof of his Shiva or Brahman experience.
All the commentaries are proofs for his logical and argumentative scientific functioning of
brain but the creative Soundaryalahari is proof of his intuitive and integrative creativity and
originality .Both the right and left hemispheres of brain functioning integrated ,one becomes
sarvagna.Otherwise the gnaana is imperfect only.
8.Sothayam AthmaadhyaksharamOmkaroothadhimaathram
Paada maathra maathraascha paadaa akaara ukaaro makaare ithi.
That Athman is Adhiakshara.Omkara.It is adhimathra ,it is paada,and the maathra of that
maathra which is paada is akara,ukaara and makaara.
This cosmos is pranavathmaka and based on akshara.Each paada is dependend on mathra or
measures of units.Each paada’s measure or maathra is the akshara in Om ,and they are
 245 
 

akaara, ukaara and makaara. Pranava is Brahmavaachaka. It designates the Brahman.When

Naadabrahman become condensed to a murthy(form) its movement is towards right ,around
its own center.This revolution due to movement and retrograde movement takes up a
swasthika form.
Swa + Asthi + Ka
Ka is written as +
The revolution of this Brahmi script Ka with swasthika means or symbolizes the
selfexistence of the self as Brahman /Athman.From thi swasthika form was born
Vyahrithy and from vyahrithy the worlds or universes and the veda. (Vridhahareethasmrithy).
Veda has eight parts.
Sikshaa vyaakaranam chando
Niruktham jyothisham thathaa
Kalpaschethi shadamgaani
Vedavyaahurmaneeshina
Chandas is the feet or paada of the Vedapurusha.The akshara are the mathra or unit of the
paada.And they are A,U,M .Thus the creation which started in pranava reach back again in
pranava .Both pralaya and prabhava (origin and end) is in pranava only.Sabda or sound
travels in aakaasa.Light spreads in aakaasa.Thus Kham or aakaasam is the field which is
resplendent and full with waves of naada and rays of light spreading in all directions and is
not empty.Or in other words Aakasa as a fieldfree space does not exist. Aakasa is always a
field of sound and light though we are unable to directly perceive it .
9. Jaagarithasthaano vaiswaanarothakaara:prathamaamaathraa
Aaptheraadhimathwaad vyaanothihavai sarvaan kaamaan
Aadischa bhavathi ya evam veda.
Vaiswanara is at jagrad position.It is the first mathra or unit.Akara is the first swara.It is
denoting the spreading nature of akshara .Knowing this one attains all desires. The first
maathra of pranava is Akaara.It is the first tool a human being uses to measure ones own
consciousness .Akaara spread in all words .Similarly by Vaiswanara all worlds are filled.By
this first maathra if oe is able to measure one’s consciousnss he becomes a great scholar and
achieves whatever he desires by that scholarship.
10.Swapnasthaanasthaijasa ukaaro dwitheeyaa maathraa
Uthkarshaadhubhayathwaadwaa uthkarshathi ha vai gnaana
Santhathim samaanascha bhavathi naasyaa
Brahmavid kule bhavathi ya evam veda.
Thijasa is at swapna or dream position.It is ukaara the second mathra.It is ukara because of its
uthkarsha(rising up or elevation)and its ubhayathwa ( part of both jagrat and sushupthy) both
words starting with ukaara.Knowing this one becomes elevated and rise in greatness.In the
race of that Brahmagna progeny equal to him in knowledge are born.Thaijasa is thus greater
than Vaiswanara.He has qualities of both Vaiswanara and Prajna.One who measures
consciousness with the maathra of Thaijasa or dream state becomes great in all branches of
knowledge and there will no one equivalent to him among relatives or enemies. And in his
progeny knowlers of Brahman ,like himself are continuously born.
11.Sushupthasthaana:praajno makaara thritheeyamaathraa
Mitherapeethervaaminothihavaa idam sarvam apeethisha
Bhavathi ya evam veda
Prajna is at position of dreamless sleep.It is third unit ma.That is a mathra in which the first
two units merge .That is why it is Makaara.
Mithermithirmaanam meeyatheramithi .Mithi is to measure.Viswa and thijasa merge in this
unit and is measured by this unit .Like grains are measured by a measuring ja ,prajna
measures both viswa and thaijasa by himself.When we utter Om and when it ens from
 246 
 

makaara akara and ukaara begins and ends . Knowing this one measures everything and
merges everything in oneself .In sushupthi viswa and thaijasa are merged in prajna .Knower
of this know the real nature of all universes and measures all cosmos.In him all world merge
and he becomes the causal Athman of all worlds.
12.Amaathraschathurthothavyavaharya:prapanchopasama:
Shivothadwaithaeva omkaara Athmaiva samvisatyaathmanaathmaanam
Ya evam veda
The fourth paada is without any maathra or unit and is beyond any vyavahara or day to day
use or measure.In it all worlds merge .It is shiva and advaithaAthman and is the Om.Knower
of pranava thus attains Aathman by Aathman. This universe of matter has form and name .It
is merging in a Thurreya state which is beyond all word and mind and form.The abhava of
beeja or the third bhava even is lacking here and one who attains this shiva,Brahma Adwaitha
experience of Thureeya becomes Brahman itself.How can he have a rebirth after that
experience of beyond all? He will never misunderstand or have illusion when he see thi
ssamsara rajju and fear that it is a serpent .He is beyond all fear . This short Upanishad with
12 manthra is having a fairly long explanation and Kaarika by Goudapaada .

Mandukya Kaarika of Goudapaada

Aagamaprakarana
1.Bahishprajno vibhur Viswo hi
Anthaprajnasthu thaijasa:
Ghanaprajnasthathaa praajna
Eka eva thridhaa smritha:
The one Lord itself is known as the Viswa with external intellectual viewpoint during the
awakened state (Jagrad) ,the introspective internal intellectual viewpoint during dreamstate
called Thaijasa,and the dense intellect of both external and internal conjoined in total silence
of Sushupthi or dreamless sleep .It is the fourth state Thureeya beyond these three states
which knows and remembers these three and has the I –consciousness in these states .It is
beyond these three,Eka,purest ,and nonattached .Thureeya knows Viswa,Thaijasa and Prajna
as “This is I “.In Brihadaranyaka the great fish(Mahamatsya) called Bodha(consciousness)
touches the shores of jagrad,swapna and sushupthy and plays freely in the great ocean of
energy .The person who comes back to jagrad awakened state after a sushupthi(dreamless
state) knows: I have slept blissfully like a log of wood. But which was the consciousness or I
which knew that blissful sleep in sushupthi? The statement itself shows that an I was awake
even in dreamless sleep witnessing the bliss of sushupthi. It is that witness which witnesses
experiences in all the three states.
2. Dakshinakshimukhe viswo manasyanthasthu thaijasa:
Aakase cha hridi praajna: sthridhaa dehe vyavasthitha:
That single one in our body is positioned in three ways .The one facing south or in the right
eye is Viswa.That within mind is Thaijasa.That within heart is Praajna. In our gross body
Viswa is given a position in the face towards southand in the right eye.
Indhohavai naamaishayoyam dakshinekshan purusha:according to Brihadaranyaka.It is
indhana or fuel due to its property of burning light.It is the same Athman within sun known
as Vairaja that is seen in our eye as seeing or visualizing power .That single divine power is
hidden in all things (Swethaswethara) and know me as the knower (Kshethragna)in all
things(kshethra) in the Bhagavad Gita is expressing the same idea. Gita also tells us I ,the
 247 
 

indivisible one,exist in all elements as if I am divided.In all our organs, in everything that
energy is existing,and then why specifically say in the right eye ? Sankaracharya says in his
commentary that human beings show their extraordinary visionary power in the right eye.
This is an interesting point since the right eye see through the left brain area due to crossing
of the optic chiasma .We will disuss it later with brain hemispheres and their functions.
Thaijasa is that power which avoids all gross external things (in sleep, dream, imagination,
dhyana) and with mind introspectively see or visualize everything and this is a purely
introspective analytic and intuitional vision.The Vaasana are here only very subtle .The
Viswan in a meditative state is ascending to the Thaijasa level due to this property . When we
see a object we have the knowledge of that object in the form of a memory or smrithy.Then
only the mind starts vibrating with that object’s thought and knowledge.The state of prajna in
sushupthi is vibrationless and motionless dense consciousness.Only the movement of praana
is there in sushupthi and mind does not move.Mind is totally in silence.The Samadhi state
also is like that.All sensory and motor organs in rest and praana alone vibrating ,the
spacetime differences does not exist in that.Thus the praana in sushupthi and Samadhi are
avyakritha or unmanifested energy without any dualities.The total merging of praana is
Mrityu for a living being.The difference from mrityu (for sushupthy and Samadhi) is that
praana still vibrates .The Brahman as Satha(truth)is without seed (Nirbeeja)and avyakritha
(unmanifested) and it takes the form of praana as Seed(Beejathmaka) and associate with mind
in sushupthi and Samadhi.Only when that is broken a person die and the coming back to earth
never happens .
Therefore jeevanmuktha(liberated souls in this life itself) after their Nirbeejasamadhi is said
to be beyond the birth and death cycles.Only if there is a seed the origin of the tree of samsara
happen again.In absence of seed there is no new creation of samsara.In prajna there is seed or
beeja state.In Thureeya this is absent .The statement of Sankara about the right eye needs
comparison with modern science.The two hemispheres of brain (left and right)are
interconnected with Corpus callosum.The right eye is in line with the right hemisphere .The
right hemisphere is connected to activities like creativity , music,special knowledge
recognitions etc and the left with speech –language-coordination,reading ,writing,scientific
analytic knowledge ,logic mathematics etc.Both are needed for integration of all our
activities.
LEFT BRAIN FUNCTIONS RIGHT BRAIN FUNCTIONS
Uses logic Uses feelings
Detail-oriented Oriented to a broader bigger picture of everything
Facts rule imaginations Words and language Symbols and images
Present and past Present and future
Maths and science Philosophy and religion(spirituality,ethics of life)
Can comprehend Gets the meanings of all (cognition of meaning)
Knowing-cognitive Believes/faiths after knowing meanings(Artham)
acknowledgements Appreciates /enjoys
Pattern perceptions Spatial perceptions
Knows object names Knows object functions
Reality-based Fantasy and imagination(Bhaavana)based
Forms strategies/plans Presents all possibilities
Practical Ideological ,sometimes even impetuous
Safety oriented Risk-taking and explorative
By the left hemisphere both spoken and written language (linguistics) science , logical
analysis and argumentative sciences,mathematics and practical strategic plans are made.But
right hemisphere is needed to give you all the possibilities for choosing the best plan,for your
intuitional judgements,originality and creativity ,musical and artistic positive feelings and
 248 
 

appreciation of your world,and for positive memory of such rare and precious experiences
which always keeps you healthy (physically,mentally and intellectually nothing to say of
spiritually) and thus a balance of wisdom happen between these two hemispheres to create
what you are. The optic chiasma carry the right eye nervous impulse to left hemisphere and
vice versa and corpus callosam carry information from one to the other hemisphere thus
integrating all the possible knowldges.Now when we say that the Jagrad state Viswan forms
his visualizations(Darsana)through the right eye it naturally means that in the jagrad state it is
the left hemispherical activities which are upper hand (and at that time as we all kow it is the
beta wave activity in EEG ).When all such argumentative and stressful activity and beta
waves are pacified and at rest,then only the subtle wisdom and intuitive power of the right
hemisphere is visualized and alpha waves of sleep and relaxation sets in.This balancing of
right and left as Dakshina and Vaama(Shiva and Sakthy) happens in the Hridakasa of each
person .Then in sushpthi or Samadhi state (as the case may be ) the Viswa and Thaijasaa
merge in Prajna and the One prajnaanaghana Naadabindu as dense wisdom is visualized.Then
only Praana as Beejabhaava(seed) enjoys all in unmanifested state and this Thanthric and
Upanishadic knowledge is a fact according to modern neurobiology and neurophysiology.
3.Viswohi sthoolabhuk nityam
Thaijasa :pravivikthabhuk
Aanandabhukthaa praajnasthridhaa
bhogam nibodhatha
There are three types of enjoyment depending upon the three positions.Viswa enjoys the
gross worlds and objects in jagrad .Thaijasa enjoys the subtly divided units (divided into the
most quantum state ) in dream state .Prajna enjoys only undivided Bliss . in Kashmera
Saivism , it is said that from the five faces of Shiva the five flows or rivers – chith, Ananda,
icha,gnaana,kriya- as five sakthi came out.The Darsana are divided into three types by
Kashmere Shaiva philosophers.
1.Abhedam: The Advaitha which visualize oneness in the seemingly many
2.Bhedam: The dwaitha which argues that the truth of objects is many (separatism)
3.Bhedaabhedam: The Visishtaadwaitha which can view Bheda as well as Abedha when one
views in two separate viewpoints . During the period of AbhinavaGuptha,by
Pratyabhignapadhathi ,Advaitha was proved doubtlessly .
For Mahaamaaya(Kutila or the one with a curved course .The modern scientists call this
Geodesic).has three divisions in her. Icha(will) Kriya(action)and Gnana(wisdom).From this
Mahaamaya are formed Naada (Shivam or auspicious sound),Bindu (the dense point as
sakthy manifested),Saadaakhya ,Maheswari and Sudhavidya. Naada is created only by the
Gnaanasakthy (wisdom power)of the Mahaamaaya (geodesical Kutila).In the Naada or
sound is awakened the Kriya or action(function) and only then the dense Bindu as manifested
world/universe is created. Both wisdom(gnanasakthy)and kriyasakthy(action /functional
power) have equal influence in the Bindu stage.And by this balanced action is formed the
next stage Saadaakhya .If the influence of wisdom is proportionately more than action
(kriya)then Sudhavidya is created and if vice versa Maheswari is formed .That is these two
have a unbalances unequal proportion of gnaana and kriya .These five are together called
Prerakakhanda(The part which influences ).Prerakakhanda is a synonym for Sudhamaaya
(pure illusion).
Gnaana ►►►►►▼
▼▼
Naadam (Para)▼ ▼
▼▼▼
Kriya ►► ► Bindu ►►►Saadakhya
Maheswari
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Sudhavidya
This Prerakakhanda is different from Asudhamaaya .Asudhamaaya covers Sadashiva by five
kanchuka(coverings) called Kaalam(time),Niyathi(laws)and Kala(parts/divisions) and the two
divisions of Kala (Vidya and Raaga).The five coverings are called the Bhojyathrikhanda (the
enjoyable three parts –Purusha,Prakrithy and Vidyathathwa).Prakrithy is the conjoined Rudra
(The shiva which makes us cry is Rudra) with Kaala or time .
Sadhaaashiva
▼
Time or Kaalam Niyathi or laws of timespace
Kala (parts) Vidya & Raagam + Rudra = Prakrithy (nature)
Anjuka (5 coverings)
Bhojyathrikhanda is the five anjuka,prakrithy and Purusha .
The Third Khanda is called Bhogyakhanda or enjoyable part .The form of intellect called
Chitham which is generated from unmanifested Prakrithy (Avyakthaprakrithy) creates
Ahmakaara or ego .The three Guna (Sathwa, Rajas,and Thamas acting upon the Ahamkara or
ego produces Mind (Manas) .In the mind is born the five bhoothathanmathra(subtle
measuring units of element) and the five elements(Panchamahaabhootha).
Avyakthaprakrithi
▼
Chitham(Budhi )Intellect
▼
Ahamkaaram(Ego)
▼
Manas(Mind) ► Thriguna
▼
Thanmathra (subtle units)
▼
Panchamahaabhootha ► Vyakthaprakrithi (Manifested Universe )
It is this Bhogyakhanda enjoyed by Viswa,Thaijasa and Prajna residing in three positions of
consciousness ( Jagrad,Swapna and sushupthy) and what Thureeya enjoy is everything
beyond that manifested universe (the unmanifested ). The entire origin of Universe from the
first vibration,the movements and the laws of movements,the timespace and the manifestation
of the swasthik symbol as universe known and the relation of consciousness to the wisdom of
origin of timespace continuum,origin of elements and life are thus summarized in a very
scientific way and prakrithy Purusha unless we understand this,this might be misunderstood
as just religious belief .That has already happened when we classified all scriptural sciences
as religion and mythology .

4.Sthoolam tharpayathe viswam praviviktham thu thaijasam

Aanandascha thathaa praajnam thridhaa thripthim nibhodhatha
The gross manifested universe is known by Viswan and that knowledge satisfies him.The
subtle divided universe of paramanu and quantum makes the Thaijasa satisfied.The blissful
integrated experience alone satisfies Praajna .That is satisfaction of an individual depends
upon which of these is proportionately at a higher level of action. If it is the Thamoguna that
is acting on the ego (ahamkara) a person is satisfied with knowing just the gross features of
an object.He/she does not go beyond the physical structure and beauty of things and its
knowledge and enjoyment.If Rajasa is acting upon ego,by the enjoyment of subtle mental
worlds and by thinking about such subtle properties of the objects itself a person is satisfied.It
is mental enjoyment and not physical.That individual is in the level of Thaijasa. The
sathwaguna if predominant on the ego,that personi sasatisfied only with the prajnaanaghana
 250 
 

blissful state of Samadhi experience as witness of all and unattached to anything as a

observer . That is Ananda unalloyed is the only satisfying experience for a sathik ahamkara.
Thus the three types of enjoyments and character of enjoyer depend upon increase,decrease
or balance of the three gunas of prakrithi.These proportions can be innumerable and thus we
find innumerable characters each unique and original in our world of existence and
generalization is not possible.
We have to determine each individually and assess the proportion of the thriguna and then
only try to balance it with the elements (also having thriguna) and herbs and musical Raagas
etc and that is based on the Samkhya theory of thriguna and thridosha balancing in Indian
science .
5.Thrishta dhaamasu yad bhojyam bhokthaayaschaprakeerthitha:
Vedaithadhubhayam yasthu sabhjaono na lipyathe
In the thre eDhaama or positions which is enjoyable and which is the enjoyer is eulogized and
the one who knows these,is not bound by those three enjoyments even if he/she enjoys all the
three. The “I “who enjoy all ,in the three forms as Viswa,Thaijasa,and Praajna if experienced
as Thureeya itself ,then one knows that the enjoyer as well as the enjoyment as the three
worlds are also I .The gross,subtle and blissful universe and the three enjoyers of them are the
same I ,Thureeya .I am the bhojya (annam)as well as the enjoyer(The Athaa or eater) .I am
agni(fire)that eats and digests .I am the fuel that is eaten.Whatever I eat is my fuel only.With
eating,enjoying all universes with all my wisdom faculties,I grow and increase .Brahman
means to increase or grow from the Dhaathu Brh . Thus having Brahmathmaikyabhaava ,an
Athman even if it enjoys all does not get attached to them and remain in a liberated
nonattached state .
6. Prabhava: sarvabhaavaanaam sathaam ithi vinischaya:
Sarvajanayathi praanaschatho thasoon purusha:prithak.
One thing is certain. The origin of all Bhaava is Sath (truth).The originator of all is Praana.
The originator of all rays is Purusha . Truth cannot originate from untruth.It is meaningless to
say that a Vandhya(woman who cannot have a child) delivered a child.Similarly to say that
the truth originated from untruth is meaningless.This is the basis of Samkhya philosophy .
This philosophy is used in Europe both by Hegel and Marx for their new theories.”Nothing is
created out of nothing” Hegel said.And from this Marx founded his economic theory of
capital.The Father of Cellular Pathology ,Rudolph Virchow was a follower of Hegelian
Philosophy .It is from this Hegelian Samkhya philosophy Virchow made his famous
statement “ Omnis cellulae acellulae” which means no cell can be created without a pre-
existing cell.The fact that satha can be born out of satha only and never from asatha was
categorically explained by Samkhya,Veda and Upanishads and other philosophies of India in
detail. Whatever is manifested as truth,had existed before manifestation as an unmanifested
subtle truth.That causal subtle truth as praana form or energy form is discussed in detail in
any origin of creation philosophy of ancient India .The reason for the statement that Praana is
the father or originator of everything is this knowledge. What we beings on earth, see and
enjoy as gross and subtle is nothing but the blissful lightrays or energy field of the sun .There
is nothing but energy and bliss from the sun on earth and its enjoyments.Sun is our unending
source or ocean or field of energy .From it the energy waves come and manifests the
multitudes of moving and unmoving elements and beings as if a new sun reflected in water
(mirror image ) and thus every object is a miniature sun only(reflecting sun’s energy) .In a
human being how this energy manifests in the three states of consciousness(Jagrad ,
dreamsleep,and dreamless sleep) as Viswa,Thaijasa and praajna is thus very pertinent.Just
like sparks come out of burning fire,from Purusha all the movable and immovable things
originate.Both sachethana and achethana are from that energy only .This tells us the oneness
of nonliving and living worlds.If Brahman is equal to the sun ,then all the beings are equated
 251 
 

to Jalaarkka (sun reflected in water) .Mandukya Upanishad ( 5th sloka)said about the
reflected moon in a clear lake.The same simili but with sun is used here.This is more in
favour of nature of Athman .Because Athman and Brahman is selfluminant like sun ,and
moon is not selfluminent . KashmeraSaivism says Shiva is the Bimba( Murthy or symbol /the
idol) and all other things are its Prathibimba(reflections/mirror images).
7.Vibhoothim prasavam thwanye manyanthe srishtichinthakaa :
Swapnamaaayaaswaroopethi srishtiranyairvam? kalpithaa:
What is prasava or Prabhava? There are different opinions among people who thinks about
creation.Some feel that it is the Vibhoothy or prowess of God. Others say that it is like a
dream illusionary (Maayaaswaroopa). Think of a circus .People are watching it.A magician
performing the circus,rises a ladder to the sky. Through that he ascends and does a battle
above (in the sky) and the onlookers see his body cut into pieces falling down.But ,then the
same audience see him coming with smiling face towards tehm waving his hands in glee and
clap their hands in appreciation of his magical skills.The people doesn’t even think whether
the action performed is truth or untruth and they just appreciate the skills of him. It is like this
,the Viswa and Thaijas and Prajna show us innumerable experiences from their respective
positions.In reality none of tehse three magicians are the real magician but the Thureeya who
watches and witnesses all the three in rapt attention and makes them perform these illusions.
The experiences of the Viswan,Thijasan and Prajnan are only the experiences made possible
by the ladder raised by the skillful Magician
Thureeya.This Thureeya is known and experienced only by a Mumukshu(the one who
searches and experiments with liberation/Moksham/freedom from all).It is they who say that
the experiences are Maayaswaroopa of Thureeya.The others (ordinary samsarins) does not
know it .And they think that the experiences are real or do not even think whether it is real or
not .They are not concerned and do not enquire into true nature of things.
8.Ichaamaathram prabho :srishtirithi srishtou vinischithaa:
Kaalaath prasoothim bhothaanaam manyanthe kaalachinthakaa:
Those who know about the creation,say that the creation happen the moment there is
will(icha) within the Lord to create.Those who think about Time, (Astrophysicists/
Astronomers) think it is from time the elements and beings originate. The different opinions
are first cited before stating the opinion of oneself.
9.Bhogartham srishtirithyanye kreedaartham ithi chaapare
Daivasyaisha swabhaavothayamaapthakaamsyakaasprihaa.
Others think creation is for the enjoyment of God.But can a person who has all enjoyment
have more desire for enjoyment? Others say it is for the kreeda(play) of God.Creation is the
nature(swabhaava) of a enlightened being(Daiva=divine , enlighted). Creation is the nature of
enlightened being and is not just a play or a selfish enjoyment is the opinion of both
Goudapaada and Sankara . The fourth paada ,Thureeya has to be known by exclusion
principle as “It is neither Antha:prajna nor Bahirprajna”etc (neither rexternal nor internal
intellect alone) . It is by negation the lakshana is given.Becaue it is indefinable by the
functions of all sounds Thureeya appears as if it is empty and that is why it has to be pointed
out by negation of everything known .Thus though it appears like emptiness (devoid of any
known quality) it is not empty but the perfect and whole field of Chaithanya selfluminat and
full in itself and that which generates, sustains and destroys/merges everything into itself.
(srishty,sthithi and laya /pralaya).It cannot be defined by any adjective,or name or function.It
is not external Viswan or internal Thaijasa and is not even prajna a combination of these
two.It is indefinable(Anirvachaneeyam). Mandukya Upanishad calls it Shantham Shivam and
Adwaitham (without a second).This is the Maayasamkhya or Thureeya in the Mangalasloka .
This shows the scholarly knowledge of the Upanishadic Rishi and of Shankara and
Goudapaada in the mathematical and astrophysical knowledge of India.Reading the book”
 252 
 

Infinity and mind” ( By Rudy Rucker,Head of Mathematics department .Randolffe Macken

college ,Virginia) one can understand the infinity of Sankara’s mind and its Matehmatical
precision and scientific fervour .Consiousness or Bodha is moving as a Bindu or a drishty(a
point/a viewpoint) within the skyspace of our mind (page 38 Rudy Rucker) is to be compared
to the movement of the Athman which is Angushtamaathra within the Hridayaguha or
Hridaakaasa of a Rishi .When Sankara says that the absolute truth (Paramarthasatha) which is
different from Apekshikasatha(Relative truth) in that it has no dik(direction) Kaala (time)
Desham(space) gathi(movement) phalam(effect) divisions as we know it ,shows his
knowledge about these five and the beyond .(Timeless, spaceless, movementless ,
directionless effect and causeless truth beyond all relativity ) . That is why this sentence of
Sankara I had quoted as the first sentence in my book Panchasidhanthika of Varahamihira.
The sentence is:
Dikdesakaalagunagathiphalasoonyam hi paramarthasath
Adwayam Brahma : mandabudheenaam asad iva prathibhaathi (Sankarabhashyam .
Chandogya )
The lesser intellects mistaking the absolute truth as asad or untruth or emptiness is well
depicted in that .In the present day world of astrophysics one should be aware of the scientific
knowledge of Sankara and be proud of such legacy of science but unfortunately he is branded
as a religious leader and not as a scientist by many .The merging of science and spirituality is
the real grand unification of India and to know it the modern science has to travel a long way
.
10 Nivrithe sarvadu:khaanaam Isaana:Prabhuravyaya:
Adwaitha:sarvabhaavaanaaam devasthuryo vibhu: smritha:
Thureeya is the prabhu(Lord) which is indestructible (Avyaya) and Adwaitha (one without a
second) and who gives relief to all sorrows of humanity.It is spread in all the bhaavaaa
(emotions and reasoning etc) .Once we experience Thureeya all sorrows which we had in the
other three states ends and that is why Thureeya is called Isaana or Lord ,the God of all the
others.It does not change from its natural form .The other three bhaava (of viswa,thaijasa and
prajna)are projected on to Thureeya like serpent on to a Rajju .By its selfmanifesting,
revealing nature (Dyothana) it is the Deva(divine) light .Since it is spreading in everything it
is Vibhu,the Lord .Thus Sankara points out how a satha that has no names and indefinable
was given the thousand names by a language . That is the only way to communicate the
Vidya or knowledge and culture of a people . The one-many problem (Adwaitha Dwaitha
problem) of mathematics and spirituality meets here.Knowing very well that the ultimate
truth is One ,we have to designate with innumerable names and attributes for communication
. The Sathori of Zen Budhism is an interface enlightenment which reveals both these aspects
.Rudy Rucker has given a comparison of the one-many problem of mathematics with the
interface enlightenment of Zen Budhists
SATORI(INTERFACE ENLIGHTENMENT)
EKA (ONE) ANEKA(MANY)
Actual infinite Potential infinite
Platonism Formalism
Truth(satya) Probability and verification
Thought Word /vaak
Semantics Syntax
Mind /with intuition Machine(Yanthra) technology ,proof
Nameable/real Random real
Sets Proper classes
Omega /absolute/infinity V Cantor’s absolute The class of all sets
K1 Alef one C
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Mysticism ,way of unity Rationality

Brahman =Athman Cosmic = Personal I
Everything =sarvam= Aham=I Nonliving = Living
Right brain Left brain
Ocean of Prajna( consciousness) Vijnaana /wisdom
Prajnaapaaramitha Enlightenment (Bodhi)
The integration of Platonism and formalism according to this is the Intuitionism. If N is a set
of Natural numbers ,N is considered as a single object (Ekam) and that is the consciousness
of a Actual Infinity(Anantham) .It is in this mathematical way the Advaithin view everything
(sarvam) as a single infinite whole .Dwithin see each object as the separate infinities
(potentially infinite) and the union of these happen when integration of Bhaktha and
Bhagavan takes place at level of Love and devotion which is done by right hemisphere . The
satha cannot be proven either by logic or science according to the Incomplete Theorem of
Godell.(Curt Godell was the friend of Wittgenstein as well as Albert Einstein and was a great
Matehmatician) .Wittgenstein thought whatever science discover and logic argue ,beyond that
there will be a life problem and that cannot be solved by science or logic .Satya or truth is a
bodha or consciousness or internal thought .It cannot be defined completely with words.If we
take the intellectual and emotional experiences of entire humanity ,all words and books and
symbols are only partial efforts to explain parts of them .It is only partial or relative truths .It
is important how we look at language. Semantic view is to see language as symbols to
explain the absolute truth or reality. Syntax is the view that language is a play or game
following definite laws .
Suppose we are given a sentence S. The question: Is S true in the mental mathematical
universe ? is semantic.
The question: By using the laws can we prove S ? is syntactic .
Truth or satya is always first revealed (dyothana) in our mind as an intuition.In our attempts
to verify and prove them for ourselves and for others to believe it is born proofs and
experiements,logic and analysis etc. In mathematics a random number is the endless sreni
(ananthasreni) or series .To write them there is no definite law or rule.They are aneka
(innumerable) and endless.When we say a nameable real ,in the decimal of that number or
samkhya a definite law of repetition(Japa )happen.Thus the recurring decimals or nameable
reals can be repeated and remembered by Japa .I have demonstrated this in my work on
Varahamihira’s panchasidhanthika ,closing /concluding part.The use of Paithamahasidhantha
(the oldest available astronomical text of India) of these recurring decimals show the ancient
nature of the eka and aneka problem and its resolution and integration by our ancestors .
Suppose T is truth.(T codes up Truth).We can cognize this by intuition.It is Eka (one).Its
many names are all its incomplete names for explaining it in different ways or attributes of it
.Thus the single T is made into many incomplete names for understanding it.T is a knowable
trough higher intuition is a One ,and it is the various inadequate names for T that make up the
many .Here the several names of Thureeya also has to be viewed in this way.The thousand
names of God originated in this mathematical sense .The three names Viswa ,Thaijasa and
Prajna are thus only incomplete ways of naming Thureeya the absolute truth.To know the real
absolute nature of Thureeya one has to first understand the general and special features of
tehse three incomplete names and forms of knowledge
.
11.Kaaryakaaranabadhou thaavishyathe viswathaijasou
Praajna: kaaranabadhasthu dwouthou thurya na sidhyatha:
Viswa and Thaijasa are bound to each other mutually by cause and effect
relationship.Prajna is bound only by the cause .In Thureeya the cause or effect bondage is
totally absent .Thus dualities of cause and effect are not there in Thureeya.Karya or effect is
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the Phala (fruit)..Kaarana or cause is the seed .(Bheeja).Because of their bondage the results
of not knowing the real truth or even misunderstanding the truth for something else can
happen.In prajna in sushupthi the not knowing of Satya can happen but misunderstanding it
for something else does not happen.Because Praajna is bound only by cause and not by its
effect.In Thureeya not boud by cause or effect ,the two possibilities of not knowing truth or
misunderstanding it for something else never happens.
12 .Naathmaanam na paraamschaivana satyam chaapinaanritham
Praajna: kimchana samvethi thuryam thath sarvadrik sadhaa
Praajan does not know oneself ,or any other thing,truth or untruth in sushupthi
state.Thureeya is Sarvadrik –the seer of everything and this witnessing happens
always.Prajna does not know the dwitha or dualities known by Viswa and Thaijasa which are
originated from external seeds of avidya .In tha sense we can say that Praajna is in advaitha
state.But that advaitha state is a seed state and it does not know or see or hear anything .
Thureeya on the other hand knows,see hear all always .It is a permanaent energy field state .It
is similar to sun witnessing all the actions of solar system always .In jagrad ,dream and
dreamless state the Thureeya like sarvadrik and sarvasakshi Surya watches all activities of his
field (of viswa,thaijasa and praajna).
13.Dwaithasyaagrahanam thulyam ubhayo:praajnathureeyo:
Beejanidraayutha:praajna:saa cha thurya na vidyathe
Not to know the dualities(Dwaitha) is a state of Advaitha and in that both Thureeya and
Prajna are equal .Praajna has the sleep of a seed(Beejanidra). Thureeya has no such
beejanidra. That is their difference. Praajna has sleep .In sleep the not knowing of truth can
happen.Not only that .Nidra or sleep is the prasava(birth) of Viseshaprathibodha( special
reflective thoughts/ consciousness) .The aneka Viseshaprathibodha are born in sleep and
hence sleep has anekathwa(manyness).This does not happen to Thureeya who is always
awake and witnessing all. Lack of nidra is lack of Thamas or darkness of avidya and is the
sign of sathwa and Vidya.
14.Swapnanidraayuthaavaadyou praajnasthwas wapnanidrayaa
Na nidraam naiva cha swapnam thurye pasyanthi nischithaa:
Viswa has sleep and dreams.Thaijasa also has dream and sleep.Praajna has sleep but no
dreams.Brahmagna in Thureey astate has no sleep or dreams .In dreams we have
Anyathaagrahanam (cognizance of truth as a misunderstanding of its real nature) like serpent
seen in a rajju.In sleep since there is no prathibodha or learning and since it is thamas it is
inferior to thureeya state where only pure sathwa light occur .
15.Anyathaa grihnatha: swapnonidraathathwamajaanatha:
Viparyaase thayo:ksheenethureeyam padam asnuthe
Whatever is cognized as misunderstanding of truth is like a dream.Whether it is in jagrad or
dream/sleep state this is a fact ..When no sleep or dream exists it is a thureeeya state .The
misunderstanding of rajju and sarpa even in a jagrad state is called a dream.To see truth as
light and energy all the time there should be no darkeness,sleep or dreams and that occurs
only in sun .Thsu thureeya is equated to sun .Sun is the truth ,Athman ,without avidya or
darkness .When one knows and experiences this,one becomes fixed in thureeya without
darkness of avidya,without misunderstandings or dreams /illusions .He alone is a
Brahmagnani .
16.Anaadimaayayaa suptho yadaa jeeva:prabhudhyathe
Ajam anidram aswapnam adwaitham budhyateh thadhaa
By the beginningless Maaya jeeva in a sleep state and when it is awakened (Prabudha state) it
experiences and knows the Thureeya which is aja(birthless) anidram(with no sleep )
aswapnam(with no dreams) adwaitham(without a second) . Jeeva is a samsari .It dreams due
to the beginningless Maaya (illusion of dwaitha /dualities/manyness).Its dreams are : This is
 255 
 

mine.This is my father.This is my wife or child.This land,wealth and cattle are mine” etc.
These continuous dreams or misunderstandings makes the jeeva imagine that I am happy ,I
am sad etc .Only whne the jeeva awakens from this dreamy misunderstandings of dualities ,it
cognizes its real nature as birthless, sleepless,eternal ,One Athman /Brahman or Thureeya
.Usually when the jeeva hear the words of wisdom/Truth from a compassionate Guru or sage
that “You are not the jeeva bound by cause and effect but the eternally free Athman”the jeeva
is awakened from the sleep state.Only when the knowledge that I am that phenomenon
without any change or destruction (either external or internal) with no birth or death or any
dualities of pain and pleasure ,it cognize its real nature of allwitnessing Thureeya .Only then
it enjoys the bliss of that state .
17.Prapancho yadi vidyetha nivarthata na samaya :
Maayaamaathram idam dwaitham advaitham paramarthatha:

By that experience the worldly things are transcended ,without any doubt.Dwaitha is
Maayaamaathra or illusory .Advaitha is the real truth.Know this truth. In the ends of 1800s
George Cantor spoke about three mathematical types of endlessness (Ananthatha ) or
eternities.He said:-“The actual infinite arises in three contexts ….In Deo ,where i call it the
absolute infinite or simply absolute , second when it occurs in the contingent created world
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and third when the mind grasps it in abstracts as a mathematical magnitude ,number or order
type…”
Of these the second infinity in the contingent created world or universe is again divided into
three – the worldtime ,the worldspace and the Sky or aakaasa which is the spacetime
continnum of fieldenergy .These are considered as the physical infinities here. The universe
which is Saayana (moving)is the basis for the time which we feel and this means the time is
related to earth (moving) and the observer on that moving earth .About this saayana universe
and time Indian Astronomy had done lot of research .What is the opinion of Cantor about
them ? He said: “We have every reason to think of the passage of time as an illusion on the
basis of modern physical theory .Past,future and present –all exist together in spacetime”.
Think of this .I ,my family,my ancestors,my successors –the past,present and future –that
time and world is an illusion or Maaya .This viewpoint of Canter was later taken up by
modern astrophysicists .What is interesting for us is that what Goudapaada said ( Prapancha
as a Maaya) is what Canter also said.The illusion of Cantor as a mathematician and Maaya of
the old mathematicians of India has to be thought of seriously and compared .(see Rudy
Rucker page 10-11 Infinity and mind .For concept of Canter as illusion of time and world) .
Was there a beginning for this universe? Before that beginning of Universe,was there a Time
? Was there someone to know and calculate time before the origin of Universe ?This is a
question asked and answered right from Vedic age in India (see Naasadeeyasuktha) .The
same question is being asked by modern astronomers and they have brought out their Big
Bang theory as an answer.If there is a beginning there should be an end also.That is if there is
a birth there is a death.If there is a Big Bang there should be a Big crunch (Big Stop or Gnab
Gib).If there is a Prabhava there should be a Pralaya . Is there two such points as Prabhava
and Pralaya ? Or is this structure continuing forever with no beginning or end ?If both the
points(prabhava and pralaya) are same which is end and which beginning ? Which is birth
and which is death? Thus it is logical to cognize a universe which is Anaadiand anantha
(beginningless,endless) as Adwaya or One ,not many .The feeling of duality and manyness is
thus an illusion or Maaya like a rajjusarpa. If each Big Bang is a new creation of a new
universe and an end of an old universe Big Bang itself is Big stop or Big crunch.Death is
birth and prabhava is Pralaya .An Advaithin alone asks such questions and knows the oneness
of everything .
The projection of serpent in a Rajju is Maaya or illusion.The things created by a magician are
Maaya or illusions.The vision of the seer is covered by some covering so that they get
illuionary sights .When that covering is removed the Maaya or illusionary visions also are
removed.The same is happening when the concept of the time which is created by a moving
world(earth) is removed from our eyes.This is the same with the concept of this janma (birth
and present ) and its relations and the limited historical perspectives of the three periods (past
,present and future).This is also applicable to the three states of Viswa, Thaijasa and Prajna
which is a Maaya due to position .All these dualities and separatisms end in Advaitha .That
experience is called the Thureeya state .According to Sankara in it there is no functioning or
absence of universes .(Nivrithi or pravrithi of prapancha is not there).In that case why
Goudapaada said ,there the prapancha have Nivrithy? The real meaning of Goudapada’s
statement is that the nivrithy of the saayanaprapancha with the time concept of a moving
earth .That time concept and that prapancha ends with Thureeya state.In thureeya state there
is not even the difference between Saasthaa (Guru) Saasthra(science or teaching) and the
shishya(disciple).
18. Vikalpo vinivarthena kalpitho yadi kenachith
Upadeshaadayam vaado gnaathe dwaitham na vidyathe
The differences of Guru,science and disciple is imagined only for the sake of advicing easily
.Once the truth is cognized not even that difference exists.Guru , Shishya and wisdom
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become one .This we see even in the communication cycles of today’s world.In Educational
psychology the communication cycles are very important .For every communication there
should be a stimulus and a response .The stimulus is Guru and the response is Shishya .The
feedback between them is the real communication and that makes a unified whole .
There is a unity in these which cannot be divided into three in the process of education .The
disciple when he starts to communicate the knowledge to next generation students just
becomes Guru .Similarly the past becomes present and the future becomes the past of each
successive generations .The saayana time linear time or history of earth is only an illusion in
the cyclical process of time of the sun and stars and beyond the stars .
19 .Viswasyaathwavivakshaayaamaadi saamaanyamuthkatam
Maathra samprathipathou syaadaapthi saamaanayameva cha
Viswa is Akaara and therefore the Aadi or first .Because it is the first letter and because it is
the maathra or measure seen expanded in every syllable (Vyapthy is its lakshana) its general
signs of being first and being in every being is accepted.
20.Thaijasasyothwa vignaanaUthkarsho drishyathe sphutam
Maathraasamprathipathou syaadubhayathwamthathaavidham
Thaijasa being U of the pranava the Uthkarsha or elevation is clearly seen (Sphuta is the
actual position according to Astronomical terms ) Since U has a middle position among
Maathras (Udaatham being middle of Swaritha and Anudaatha ) it is Ubhaya position or
middle position .
21 .Makaarabhaave praajnasya maanasaamaanyamutkatam
Mathraasamprathipathou thulayasaamaanya eva cha
Praajna is Makaara.Its general lakshana or sign is therefore Maanam (means a measure and
the sky as wel as pride ) and Layam (merging or Pralaya of all) .
22.Thrishtu dhaamasu,yasthulyam saamaanyam vethi nischitha :
Sapoojya:sarvabhoothaanaam vandyaschaiva Mahaamuni :
The great Muni (one who has silenced his mind) knowing these three positions and the
general signs equal in all the three is worshipped by all elements and even by other great
Muni who know the worth of silencing one’s mind .
23.Akaaro nayathe viswam Ukaaraschaapi thaijasam
Makaaraschapuna:praajnam na maathre vidyathe gathi.
Akaaram leads to Viswa.Ukaaram leads to Thaijasa and Makaaram leads to Praajna.The
movement or Gathi is there only for that which has beginning, middle and end.For the one
without such units there is no movement .There is nothing to be achieved .Nothing to be
desired .Thus Thureeya is having no such Gathi or movement and is Nirayana or in inertia
state .All effects merge in its cause.Even the form of Kaarana or cause (Praajna is
Kaaranaroopa) is merging in Thureeya so that Thureeya is Amaathra(without unit of
measure) and hence it is Nirayana or inertia .In that fourth paada all the cosmos is in
shanthi,Upasama and in silence .That shiva,Adwaya Pranava Om is the Athman/Brahman.
Knowing this one enters Athman by Athman itself . The absolute truth or Kevalasatha is the
Thureeya and is Amaathra and hence immeasureable. It has no name or form.Th eoen who
knows this is Brahmagnani and he burns even the third paada which is seedsatte and attains
the state of no return without cyclical afterbirths and deaths.Knowing this a Brahmagna never
misunderstands a rajju for a serpent and samsara never binds him.He has conquered illusion/
Maaya of dualities.The lesser intelligences even if they accept the external signs of sanyasa
are unable to understand this .Those people have to continue mediatation of the first three
paada with severe saadhana and follow the ethical path prescribed by scriptures. Thus
mediated upon the pranava becomes the basis for people desiros of liberation to achieve their
goal.Sankara says the three Ashrama are for the lesser intellects to meditate on the three
 258 
 

paada of Pranava and to do upaasana on it so that in the end they too reach the goal of
liberation.
24.Omkaaram paadaso vidyaath paadaa maathraa na samsayaa:
Omkaaram paadaso gnaathwaa na kimchidapi chintahyeth
Know the pranava with each of its parts in order.Each part or paada is a mathra or unit of it
.Once a person knows pranava with each of its parts he/she does not think about any other
thing. Imagine a person who ascends a mountain.In front of him are several high mountain-
tops.He ascends the first within the first hour.The second in the next half an hour.The third in
the next ¼ hour .The 4th in the next 1/8th hour.
N number of mountains in ½ N hours he ascends.
Then 1+ 1/2 + ¼ + 1/8 =2
According to this calculation a person who ascends a mountain in one hour has to climb not 2
mountains in 2 hours but anantham (endless) ones in 2 hours.The law of using transfinite
numbers in mathematics to measure Absolute infinite is used in the sabdasasthra
(pranavavaada) to measure the immeasurable Thureeya. The advice to measure unit by
unit,maathra by maathra in order means this method.In Astronomy we find the same law used
by Indian astronomers to measure the movement of Moon .(Chandragathy).Thus numbers
with a fixed measurement are continuously written and the last number reached will be
endless than all other numbers written.This is called Omega alef null (ὼ).Pranava or Om is
the omega .0,1,2,3,4……..the 7th mountain is in zero hour and therefore to ascend
anantham mountains we need only zero hour . (0) and that is symbol of Brahman for Indian
mathematicians . n number of mountains are thus climbed in zero hour alone.From Omega to
Epsilon zero the journey is not Saayana but Nirayana .The feeling that it is Saayana is an
illusion or Maaya .The poojya or infinity can be known only with poojya or infinity
.Thureeya is known by Thureeya .Athman by Athman .When it is difficult for someone to
prove that experience to some one else ,he resorts to the mathematical calculation to prove it
to others logically and mathematically and samavakya or mathematical equations are born.So
the proof by Ganitha is for lesser intellects who cannot experience the Brahman directly
according to Sankara .This is probably a very important point for the Indian astronomical and
Upanishadic traditions and its evolution.

In a logical progression the titration has only the fourth position,the first three being
addition,multiplication and exponentiation.When we follow titration ,the 4th step we get
Epsilon zero=Omega
Eo= Ww
Omega itself is Alef Null ( K0 > 0th infinite Cardinal .)
25 Yunjeetha pranave chetha:pranavo Brahmanirbhayam
Pranave nityayukthasya na bhayam vidyathe kuachith
Unite Chethas in pranava .Pranava itself is fearless Brahman.The one who joins chitha in
Pranava forever ,no fear will happen.Brahmagna fixing mind in the endless pranava ,fearless
Brahman become fearless .
26.Pranavo hyaparam Brahma pranavascha para:smritham
Apoorvo thanantharo thabaahyothanapara:pranavo thavyaya:
AparaBrahman and ParaBrahman are Pranava itself.Past,future ,external , internal etc are not
there in Pranava and it is avyaya(never destroyed ) It is eternal .It is anapara (that without
another ) .There is nothing except Brahman, Pranavam.Just like salt has only salty taste (see
chandogya Upanishad story ) there is only Brahman which is Pragnaanaghana .The taste of
Brahman alone is experienced by us everywhere in universe .The beginning,middle,end,the
origin,existence and the merging are all pranava.The imaginations like the directions
,space,time ,movement,effect etc are like the magical elephant made by a magician,like a
 259 
 

serpent imagined in a rajju,like a mirage ,and like a dream .All these are due to our position
which is relative ,in the earth. (Relative truths because of our earthly existence which is
called samsara).Reality is not that. Once we experience the truth or satya as Nirayana and
absolute Brahman ,these misunderstandings will be lost like a dream and immeadiately we
attain the Bhaava of Athman/Brahman .
27.Pranavam heeeswaram vidyaath sarvasya hridisamsthitham
Sarvavyaapinamomkaaram mathwaadheero na sochathi
Know pranava as the Iswara (God)within the heart of everything(Sarvam).The
bold(Dheera)who knows Pranava,which is Sarvavyaapin (that has spread in
everything/the omnipresent omniscient) never gets sorrows. Satha or truth has center in
everything and have no limit(Paridhi) .To know such a truth or satha , truth or satha is
needed.Asatha cannot know it . In this computer age people equate human brain to a
computer.Th ebody and brain of a man is compared to hardware of the computer.The
memories,abilities,opinions,habits etc of each individual is the software and they may differ
in each computer (individual). Each computer has a hardware and a special software peculiar
to that .Therefore each man is the Kendra or center of an I (personal I) and has a limit
(Paridhi) which is elated to my body,my family,my relatives,country,my mind,my knowledge
etc etc .That is the world we know is our limit.The consciousness I exist (Aham ASmi) is a
consciousness which each living thing has but no computer has ever developed.That state
cannot be experienced by mere software or hardware of a computer.That bodha or
consciousness is in every being (not only in man).That is having a kendra or center in every
object and no limit at all.This limitless,allpervading truth is the Brahman/Athman represented
by Pranava in India .Knowing this truth,the bold one cross over all sorrows of day to day life
.Samsara does not bind him at all.
29.Amaathrothananthamaathraswa dwithasyopasama:shiva:
Omkaaro viditho yena samunirnnatahrojana:
It is having no measurable unit but it has the mathra or unit of Anantha (endlessness) or
omega.All dualities have been lost and pacified and controlled in that advaitha or oneness.It
is the most auspicious Shiva and only the one who has known that Om or pranava is Muni
(who silenced his mind) .The others does not know peace . To measure or count a object or
objects we need a unit of measure which is called a Maathra.Amaathram means that which
has no known unit to measure it.Without a unit and without a measuring method ,it has to be
immeasureable.Poojya is Epsilon zero .Ananthamaathram is that greatest number which is
endless,eternal with numerous forms approachable to all still unmeasureable like amaathram .
That is called Omega orAnantha and in Indian lore represents the Aadisesha ,a serpent coach
on which the NaadaBrahman Vishnu reclines in his eternal Yoganidra or Yogasamadhi.
There is an old story.There was a king in a country .He had a daughter.She was stitching
a handkerchief with her needle.The needle was lost.From here onwards the story is just a
repetition of the question” If you do that will the needle be obtained back?”
The question whether the needle will be got back repeats endlessly forever .If we write it
from one end of a page to the other and fill all pages like that ,it will still repeat and even if
we fill earth and heavens the same question repeats or recurs .Thus the eternal continuation of
a question as a recurrent decimal or a repeating sine wave in harmonics happens.This is in
mathematics “Left to right Omega sequence”.This ananthasreni from left to right reaches the
same starting point and gives no definite answer.But we need not write this endlessly and fill
all pages of book.We can just write it once and put an arrow symbol.Then the same question
can be seen repeating from right to left as well. That number which can never be written by
anyone are the real numbers called Ideal objects .(Mathematical).A real rational number
which we can understand will have a recurring Decimal or a repeating Decimal expansion.
Such exponential recurring Decimal Will I get needle back ? Expansions were used in India
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right from the age of Paithamahasidhantha as Ihave shown in my commentary to

Panchasidhanthika.The beginningless,endless,indefinable truth had its symbol in Brahman
and the timespace of Paithamaha had as a representative of its unit 366 days, 28 star clusters
of zodiac. 366/28=13 .0714,285……Then it just repeats .And the last 285 was taken by
Romakasidhanta and multiplied by 10 to get a Romakayuga which is a derivation of
Paithamaha only . That which is amaathram,anathamaathram was observed as the eternal
time by Paithaamaha and other astronomers of ancient India.The repetition of same number
makes it loose movement and it is Nirayana or inertia.Thus each new year and each new
day is just a recurring sine wave or recurring decimal like a recurring question as above.
Those who came before us,and those who have to come after us all belong to this recurring
inertial timeless existence only .In innumerable forms and names and in spacetimes and
languages the same question is asked by all and enquiries conducted and therefore this
samsara or universe is just a recurrence and is Nirayana and the feeling that it is saayana and
we are discovering something new is only an illusion.There is no movement for the real truth
and nothing except that has ever existed .Then ,if there is no ayana at all,how can we think of
an ayana change? Is the predictive astronomy based on the Ayanamsa and on panchanga
calculation mere illusions? No.The sage says . They are only Apekshiki Gouni sthithi( state
of relative quality of time).They are not absolute time .They are relative for human beings
living on earth who wants to do enquiry into truth. People come to a Yogi or Gnani just for
knowing their personal life and mundane predictions.For them the scholar will have to come
down from the transcendental levels to mundane levels.Sometimes he may have to come
down to the Prathibhasika level of calculation of certain astronomical events related to some
rites like vrath,kriya ,yajna etc to be performed on certain days and time .But Astronomy of
India goes beyond these predictive and ritual mathematical knowledge .Panchanga and
Ayanamsa are for the earth and for mundane calculations and then one has to go beyond to
the anamtha Thureeya timelessness from time.Only then the Brahmanda and its origin from
Brahman that is timeless will be dawned on enlightened consciousness.The hardware of
astronomy is predictive and software is maths but it has an Athman and that pure
consciousness is the Brahmagnana of the Veda and Upanishads .For that no direction,
time,space or definition and measurement is possible .Sankara calls truth as three types
Vyavaharika,Prathibhasika and Paramarthika.
Vyavaharika satha Hardware Predictive Jyothisha Astrology
Prathibhasikasatha Software Ganitha Classical physics
(dik,desa,kaala,gathy)
Paramaarthika satha Bodha or consciousness Relativistic& Quantum astrophysics
Brahmagnaana
Dikdesakaalagathiphalasoonya The grand unification
Adwaitha

When we know this oneness as real absolute truth we become Muni ,and get shanthi or
silence of mind and perfect calm without any turbulence and that is the balanced Samathwa
stste of Yoga( Samathwam Yoga Uchyathe in Gita).
Vaithathya Prakaranam Goudapaada now comes to the Advaitha which is devoid of any
dualities and praised by Chandogya Upanishad as Ekamevaadwitheeyam. Dwaitha is also
called Vaithathya.To cognize adwaitha oen should first know what is meant by dwaitha or
duality.For this the Vaithathyaprakarana starts.
1.Vaithathyam sarvabhaavaanaam
Swapna aahurmmaneeshina:
Antha:sthaanaasthu bhaavaanaam
Samvrithathwena hethunaa.
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The wise(Maneeshi)say: whatever is seen in dreams are dual and untruth.All those emotions
are within the body of the sleeping person ,within the limited space or covering of this body
is happeneing and that is why it is untruth. Whatever is limited has to be subjective and hence
untruth is the logic of the wise people. Vaithathya is untruth.A person see an elephant or a
palace within a dream,that is within his body and that is an impossibility and hence an
untruth. The interior position within a limited body is that which makes a dream untrue.One
cannot have a mountain or an elephant in side a naadi in body is the argument here.
Samvrithathwa is coverned nature (by a body).The person sleeping in eastern part may dream
that I am in North pole.This is untruth according to the logic .
2 .Adeerghathwacha kaalasya
Gathwaa desaannapasyathi
Prathibudhaschavai sarva-
Sthasmin desena vidyathe
In sleep the time is not long but short .And we do not go to any other place .And when we are
awakened we are not in the same timespace which we experienced in dreams.One can dream
of distant places which takes months to reach,within minutes without going anywhere.And on
awakening one understands that the experience was untruth.The sleeping person meets
different peole in dreams,do several things,say many things and experiences emotions of
various kinds in dreams just as in an awakened state .But those whom he see in dreams say
that I have seen you before,and none of tehm recognize him either .With all these the dream
is an illusion or Maaya . Here what is being said is about the relativity of experienced
time,space and directions.Human life is short span only.This entire lifespan is considered as a
dream state .All events are dreams.The directions like east,north,the places like own country,
foreign country,my family, your family, time concepts like yesterday,today and tomorrow are
all illusions or Maaya in a timeless state .We do not recognize the people whom we met in a
previous birth . Why this dream and dreamlike life ?Why this untruth ? To go to any any
land and any time within a short timespan we need dreams or imagination.To understand
Brahman,the absolute timelessness within a short lifespan ,human beings need the power of
dreams and of imaginations.We have already said Anantham can be cognized only by
anantham.It is difficult for the human lifespan with a beginning and end to cognize Brahman
which is anaadi and anantham.But it is not an impossibility.The effort to measure Amaathram
by something with Maathra is a scientific method.Thus Brahman which is amaathram is
measured with Brahmandam which has maathra of timespace etc. This is the origin of Indian
Astronomy and mathematical symbols (numbers/maathra) seen right from IVC/Harappan
days archeologically proving that they are much much older than that .We measure that
without directions and time and space with something which has all these .And we first know
of these relative truths and measures and weights and methods and then pass on to the
timelessness or absolute Brahman state .We have to measure the Inertia or Nirayana with the
movement or gathi felt on earth as Saayana and for this the geocentric position of human
beings have to start from earth and its observable movements in relation to the other
planets,stars ,sun and moon etc.Thus the Vaithathya or study of the relative time and space
and of earth and its seasons ,Ayana and classical physics and astronomy is for leading us to
the real truth or absolute truth at a later stage .It is like a primary education and secondary
education later on leading to graduation and postgraduation,the classical geocentric,and
heliocentric calculations leads human being to the timeless absolute Brahman .
2.Abhaavascha rathaadeenaam
Srooyathe nyaayapoorvakam
Vaithathyam thenavaipraaptham
Swapnaaahu :prakaasitham
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The chariots etc seen in dreams does not exist .Their absence or abhaava is proven with
Nyaaya(logic)by Sruthi(Veda) itself.Thus the Vaithathyam or abhavam is proved by
reasoning in dreams . The logic of Nyaya philosophers is accepted by Vedanthins.The
liberation of Vedanthin is accepted by both Nyaya and Vaiseshika philosophers.Jaina
philosophers also agree with the principles of Kashmere Shaiva philosophy just like
Vedanthins .In Saddarsasamuchaya the jain scholar Gunaratnasuri has said:-
Param saasthreshu naiyaayikaa sadaashiva
Bhakthyaathyaathshaiva ithyuchyathe;
Vaiseshikasthu paasupathaa ithi .
Jainanaiyaayikasaasanaam shaivam akhyaayatha Paasupatham ithi.
In Shaivaagama there are three bhaava “ Bhaavasthu thrividhaa gneyaa
Divyaveerapasukramaath”.These three bhaava merge within each other and is lost in the 4th
bhaava called Abhaava and this is equivalent to thureeya of Vedanthin.This is logically
proven by Nyayasasthra and this state of Thureeya or Abhaava is experienced by us only in a
vision state in sushupthy or dhyaana ,more or less equivalent to a dream state .This is said by
Goudapaada in this sloka.The Jeeva has three organs called Yoga,Bhoga and Thyaaga and
Swapna or dream is the bhoga part or experience /enjoyment of Brahman experience.
Yoga is Shivasayujya and is equivalent to sushupthy and Praajna.Bhoga or swapna enjoys
shiva and sakthy together and is Thaijasa.This is needed for creativity .In Thyaga ,the
sacrifice of Shiva experience and going back to the jagrad state (mundane existence and
karma world) happens.It is gross and Viswan.It is external .The Guru and Shishya are
endowed with creation, protection and propagation of Vidya and hence they need the
Thaijasa,Swapna state .Inthem the Vagdevi or Srividya has to reincarnate for creativity and
education of masses .There shiva and sakthy has equal proportion and is wellbalanced. That
is why it is called Bhoga or enjoyment .The Vaithathyam or duality or untruth here (as shiva
and sakthy) is absolutely essential and wellbalanced and unified.Without that enlightened
vision or dream ,jeeva can never cognize Adwaitha is its essentiality .
4.Antha:sthaanaathu bhedaanaam
Thasmaa jaagarithe smritham
Yathaa thathra thathaa swapne
Samvrithathwena bhidyathe
Those differences seen inside during dream state are seen in the outside in awakened jagrad
state and one should not forget that .In dream the dualities are seen within covered by a limit
of the body.The visions of jagrad are seen outside body but within the limits of a spacetime
(of the earth and its beings) which too is a limit and hence vaithathya still exists.In this way
oen has to understand that the dreams are equivalent to what we understand in our awakened
state .The vision of jagrad is equally untrue as the vision of dream. One is seen with gross eye
outside and the other with subtle eye inside . Both are relative truths of different dimensions
only.They are felt truths only for a limited period of time and space and hence relative and
not eternal absolute truth.
5.Swapnajaagarithasthaane
Hi ekamaahur maneeshina:
Bhedaanaam hi samathwena
Prasidhenaiva hethunaa.
The wise people say the swapna and jagrad (dream and awakened state)are one.Because both
are equal(samathwa) and because of the famous cause .
In Saivaagama the method of Thrika considers jeeva(life as Jeevaabhaasa or Gnaatha the
knower) and the objects(Jadaabhaasa /vasthu) as kshanika (temporary) .Gnana or wisdom
arise in ocean of consciousness (Bodha) as these two wave in orderly fashion .This is
accepted by Budhist philosophers also .Pratyabhigna of Kashmere Shaivism accepts as a
 263 
 

cause (Hethu) for these temporary changes and as a Eka or one in which these changes takes
palce an ocean of energy.But the Budhists leads to a Nairaathmyavaada and that is
the difference between them .In Yogabhashya also the krama or order of time-instants and a
continuos sequence of events have been discussed in detail.When a smallest particle(called a
kanam or a paramaanu ) which has immense potentials within it,has a change from its
original position that unit of time for the displacement is called a Kshana *unit).In
Yogasuthra this Kshana is the time taken for having difference in position(avastha)
dharma(function)and lakshana( sign) and these happen continuously and in an orderly way
and that order is called Kaalam or time .The lakshana of a kanam are avyaktha(past or
bhootha)vyaktha(present varthamaana) and avyaktha(future /Bhaavi) recurs in order and
change from oen to another .Only a person who knows the timelessness can know the past
events and predict the future events from the observation of the present events and
comparison with the past events.He is called a Thrikaalagna (knower of the three times ).The
power of time is the power of freedom unbound by anything .It is also the power of
functioning or doership.The free creativity is the power of time . In the power of cognition of
Kaala is included an Apohana power that can segregate each phenomenon appearing in each
era of time (including knower,known and knowledge) .The jeeva,jada come in order without
an end .This recurring world or universe with life and objects or the samsara which produce
visions of various types is creating some dreamlike visions or understandings in each
person’s consciousness .Therefore Kashmere shaivism see three parts for power of cognition:
- Pratyaksha or direct experience,Smrithi or memory power,and apohana or power of
segregation and classification.
Only a yogin directly perceive everything in all times and have a clear memory of what is
visualized and known .The others see only partially and remembers only partially of what
they have understood and thus say various opinions and confuse all people .This leads to
more of apohanam or separatisms or segregation into groups etc. In the commentary to Gita
Sankara (ch 15.sl 15) speaks about Apohana as “ Mathasmrithignaanam Apohanam”.This is
accepted by Budhist thinkers also .Apohana is also called Abhaava (abhaaavascha
rathaadeenaam in sl 3 of Goudapaada here). The orderly recurrence of these dream visions of
our life or samsara thus continue forever.Apoha distinguishes the jeeva from jada in thrika
and is a classification of living and nonliving beings.It is also the Nityanityaviveka or
classification of eternal and temporary .From Shiva are born all Abhaasa or beings .And one
of the powers of Shiva is apohana or distinction between nitya and anitya.It is the
differentiating power of our brain .It differentiates and classifies objects according to their
signs or lakshana and since it differentiates between eternal Shiva and temporary worlds it
has an inbuilt Dwaitha or vaithathya which is essential for cognitive function .
In the science of Kshanika or temporariness the bodha or consciousness flow like droplets in
a river.This temporary nature is experienced only in our consciousness.The consciousness
that all objects are temporary and not eternal is awakened only in consciousness .In the
principle of Sadaashiva called Idantha(Thisness)is residing the Ahantha(I-ness) of our
consciousness.That experience “This is I “is always direct experience within us.There no
memory exists .It is a constant eternal direct experience of I-ness .There is no need of
memory there and there is no abhava (absence) of I also in that experience.No onewill ever
say that “I do not exist” . The perfect and whole gnaana or wisdom is always adwaya and
without a second .All the knowables(grahya)and knowers(grahaka) are the reflections or
images of the centralization or concentration of the Shiva principle only .In all objects and all
knowers resides the Shiva the real enjoyer . To this attitude of Thrika ,both Bhagavad Gita
and Vedanthasuthra has favourable views. In Dakshinaamurthisthava Sankara speaks of the
shiav and the universe as the truth and its reflection
( Viswam Darpanadrisyamaananagareethulyam Nijaanthargatham).In its pure form of
 264 
 

consciousness each jeeva is Brahman according to Vedantha.Since it is seen that

Akshapaada,the creater of Nyayasuthra was the Guru of Naiyayika (in
Sadharsanasamuchaya) it is evident that he had accepted this Thrika method by his
nyaya)logic). In Kashmere Shaivism a function that happens effortlessly and naturally is
called a Kriya .Kriya is different from karma because in karma there is effort .According to
Chaithanyam Dikkriyaavath,kriya is an indivisible part of energy or chaithanya .It is
something which can be called as Sarga or srishty (creation/creativity).The prapancha or
cosmos is the Kriya of Shiva/ Brahman.Thus swapna also is a kriya which is effortless and
creative.No oen can decide or plan to see a particular dream .It just happens effortlessly and
naturally .Thus swapna or dream is the Daivasargakrama(the divine order of creativity)
according to Vedanthasuthra (commentary of Sripathy) ..The choiceless awareness of J.K
rishnamurthy also is such an effortless natural cognition that is not under our control or
planning .Vedanthin accepts such creativity of Brahman in all Athman. But Vedanthin does
not accept the word Kriya .He calls it by another name ,the Purushathanthragnaana.
Karthum akarthum vaa anyathaa karthum In that there is freedom to choose between do,not
do ,or differently do .This freedom is accepted by Thrika also .How much of freedom is there
for creation of Universe (for the divine power) ,creation of dream( Jeevathman) or in creation
of a kavya ( kavi/poet) is the point of argument between different philosophies ,not the
phenomenon as such (which is accepted by all). Like moon reflecting in a clear lake wisdom
is reflected in a pure mind is acceptable to vedantha and Thanthra alike.But mind is not
Nishkriya( without kriya) and along with reflection ,a kriya called Grahana is happening in
mind,and that kriya is choiceless and not planned or decided earlier .It is from this choiceless
awareness or kriya that a new sarga or creativity originates in mind.Therefore in power of
cognition Kriyasakthy is inherently inbuilt .And thanthra use this term profusely .Gnana is
selfluminat and it reveals or illuminates itself within our consciousness .The thanthrks
accepts the Swathapraamaanya(selfproof)of wisdom.Naiyayikas accepts the
Parathapraamanya of it ( to be proved by others).Both accepts the Bhaadhaabhaava or
 265 
 

Vairudhyaabhaava(lack of contradictions)as proof.

“In Nyaaya Vaiseshika and occasionally in Vedantha the term Prathibha and sometimes
Arshagnaana is employed to express the supreme knowledge ,a term which has the sanction
of usage in Yoga literature “( Fundamentals of the philosophy of the Thanthras by
Manoranjan Basu .Calcutta 1986). What the different Darsana call as Prajna,Prathibha or
Arshagnana is the stage of Vaak or word at pasyanthi .In Aagama as a synonym for this is
used Saamaveda.The Poorna Aham(whole I ) is beyond the thriputi (the three ) of grahaka,
grahya and grahana.( knower,known and knowledge).The very same language of the
Thanthra is used by Astronomy also .Any celestial sphere (whether star ,planet or any other
thing) is a graham which is Graahya ( cognizable by human intellect ) for a graahaka(knower
as observer from earth) .The earth and its beings are graahaka .Thus a graahaka is a dark
graham which moves without selfluminance or enlightment and tries to grasp the meaning
and movement and nature of self(earth and its beings,life etc) .Grahaka is the jeevabhaasa as
observer and knower and experimenter.It is simultaneously a jeevabhaasa and a
jadaabhaasa .It grasps or cognizes light by a process called Grahana ( now translated as
eclipse into English).Unless we know original word meanings of such Sanskrit usages we
will entirely loose the science of our ancestors and their thought processes. The thanthras
have seven bhoomika or planes .
1.Jagrad
2.Swapna
3.Sushupthi
 266 
 

4.Thureeya
5.Brahmavid
6.Brahmavid Vareeyaan-Thureeyaatheetha
7.Brahmavid Varishta
By reaching the fifth plane of Brahmavid one has become a jeevanmuktha .Only then the
creativity flows effortlessly and from direct experience of beauty and bliss as
Soundaryalahari .There are a few who argue that Soundaryalahari and Prapanchasaara are not
the creations of Sankara . We should remember that in the four educational and Sanyasa
institutions of Sankara Chandramouleeswara and Srividya are mediated upon and worshipped
.And that without knowing everything India never gave the Gnanapeeta or Sarvagna title to
any one in the past . Both Sankara and the Budhist and Jaina thinkers were philosophers
rooted in Indian traditions of Veda,Thanthra and aesthetics and philosophy and their
differences are only in their methods of argument and their opinions regarding certain aspects
of the philosophy and they were never enemies of each other . Only a ignorant person will
say that the academic discussions between the scientists is due to enmity .The logic and
Upaaasana are not two but methods adopted for the same end at two different stages of Yoga
and enquiry to wisdom /truth .One cannot separate them . In third sloka Abhava and in 5th
sloka Hethu or cause is mentioned.Abhaava is a term used by the measuring Naiyayikas
(called Alavaivaadins in Tamil epic Manimekhala) .It is one of their measurement units for
proof .Both nyaya and vaiseshika associate Hethu or cause with effect (karya).By cause and
its effects oen can prove certain problems.Logic is in fact called Hethuvidya .(the learning of
cause).Both Nyaya and Vaiseshika and thanthriks are advaithins but their measuring methods
of cause differ.The difference between them and Sankara is also very little.Even the
statement of logicians that there is no Truth, is seen as the expression of existence of truth by
Sankara.Because if truth does not exist ,why do they think of it and try to prove that it does
not exist ? It is ridiculous like trying to prove the absence of a horn for rabbit or a
vandhyaaputhra .The very fact that they take so much of effort to disprove something shows
its existence. Advaitha is able to integrate all the different methods of arguments and see the
absolute truth as it is .All discrepancies and differences of opinions are removed and the truth
is established beyond doubt .Goudapaada ,the predecessor of Sankara show how he respects
the different philosophers following different methods and how he integrates them in
Advaitha philosophy.The integrative and comprehensive knowledge of a thinking mind we
visualize in Sankara and in Goudapaada.
6.Aadaavanthe cha yannaasthi
Varthamaanethapi thathathaa
Vithathai:sadrisaa santho
Vithataha ivalakshitha :
What was not there in the beginning cannot exist in present .It is equal to untruth but seen as
if it is truth.
Aadi (beginning) Mrigathrishna (mirage) Anthem( end)
Aadi (beginning) Swapna(dream) Anthem( end)
A dream didn’t exist in past .It suddenly appeared.And it suddenly disappered . It has a
beginning and an end.Mirage also is like that .That which was not there in beginning,
suddenly appeared and suddenly disappeared so that it is nonexistent , has to be an untruth
.The feeling that it was truth during the present(experience)must be an illusion or Maaya.This
is accepted by logic.Then ,this body which begins suddenly at a event(the birth) and ends
suddenly at another revent(death) and is felt as if truth should also be an untruth.Because it
was not there before birth and is not there after death. If life has to be considered truth,it
should be existent before and existent after ,and this logic leads to possibility of a past life
and an afterlife (poorva and punarjanam) . For every action we doin this present janma or life
 267 
 

has a use (prayojana) and since we eat food in jagarad and it ends our hunger ,the jagrad
experience is not asath or untruth,says the opposition. To this Goudapaada gives an answer in
next sloka.
7.Swaprayojanathaa theshaam
Swapne viprathipadyathe
Thasmaadaadyanthavathwena
Mithyaiva khalu the smrithaa
Since the use of awakened state functions is not seen in dream ,one has to consider the
objects which has beginning and end in jagrad also as untruths.A person who eats food in
awakened state and ends his hunger see a dream that I am hungry when he sleeps.For him the
hunger in dream is real during the time of dream.The food that quenched his hunger in
awakened state is of no use for him to quench hunger in sleep .Similarly a person who dream
that he ate sumptuously and is satisfied that he has no hunger ,find he is hungry and needs
food when he awakens and food in dream is not useful for hunger in awakened state. Thus
both experiences have no use for the other state.And both experiences have a beginning and
an end .therefore both have to be logically untruth .Only that truth which is always truth is
truth .All others are untruths or relative truths only. The opponents does not agree that the
experience of awakened and sleep state are both untruth.They do point out the rare dreams or
visions .The rare dreams which are about things/events seen never before and are predictive
and which gives a hint to future are experienced by many.There are thus some dreams which
become truths later and others which remain as untruths. According to vedanthin such rare
dreams are natural for the creative mind which is selfluminant .
8.Apoorvam sthaani dharmohi
Yathaaswarganivaasinaam
Thaanaya:prekshathe gathwaa
Yathaiveha susikshitha:
The rare dreams ,just like for the dwellers of heaven,are the natural dharma of the position
(swapna position of thaijasa) of dream state.The one who visualize as if a learned one here,
visualize the same way there . This is about the visualisationexperiements .If one person has
to travel from Kerala to Kashmere .He is told the way from here to there.He see the
landmarks mentioned in the way as instructed in order .Similarly the awakened state mind see
the gross things of the external world,then goes into the journey of subtle worlds in
dreams.Just like a dweller of the heaven,there the mind see the visions which are natural for
that position .Those visions may not be those seen in gross world because they are not the
dharma of gross world but dharma of subtle world. Those positions show their positional
dharma visions only to mind.We cannot expect to find TajMahal in Kanyakumari or the three
oceanic union at Kashmere .
9.Swapnavrithaavapithwantha-
Schethasaa kalpitham thwasath
Bahischetho griheetham sad
Drishtam vaithathyamethayo:
Even within the cycle or circle of Swapna(dream) inside the circle what is imagined by mind
or chethas is untruth.The sath or truth is what is cognized by it outside the circle or limit
.There is difference between these two. In dream there is difference between truth and
untruth.When we see something within the limit of a dream ,and it is not experienced in the
outside world of dreams we decide that it is untruth and an illusion.But when we see a dream
and after several days or in immeadiate future,we see the same sight outside (in our awakened
state)or we cognize a special meaning for that dream in our life –we know its truth and we
say : I have seen this dream before and now I know its truth /or I know now what my dream
meant for my life.When such a cognition happen only we categorize that dream as truth and
 268 
 

others as untruth.That means even in dreams there are true dreams and untrue dreams.If
dream is an illusion this is not possible.And in jagrad also such categorization of truth and
untruth is possible.Therefore that also cannot be considered as entirely true.The dream and
jagarad states are thus partially true and partially untrue from our own experience and hence
vedanthin call jagrad also as a dreamlike state .The feeling of Vaithathya or differentiation or
duality is a fact which one has to accept in both cases.
10. Jaagrad vrithaavapithwanthas-
Chethasaa kalpitham thaw sath
Bahirschetho griheetham sadyuktham
vaithathyam ethayo:
the same experience is felt within the cycle or wheel of jagrad.The events thought to be true
during awakened state of consciousness are later on felt as untruths.There are experiences
that the cycle of dreams outside of the jagrad cycle have become true also .Thus there is
untruths in what is thought as true in jagrad and there is truth in what is thought to be untrue
in sleep and dream state. Since both show truths and untruths both are alike and equal.Either
both have to be considered as illusion or maaya or both have to be accepted as truths or real
experiences.
11.Ubhayorapi vaithathyam
Bhedaanaam sthaanayoryadi
Ka ethaan budhyathe bhedaan
Ko vai theshaam vikalpaka:
Here comes a very important question.Who cognizes the similarities and differences in both
these positions? Who decides and determines tehm?Or imagines them ? If all experiences of
jagrad and dream state are untruths ,who is the one who imagines and experiences those
untruths and classifies them and cognizes them? The Vikalpa of this question is if one does
not accept the Niraathmavaada ,which is the basis for the knowledge by memory ?If there is a
cognzer only the memory happen.If no cognizer no memory of what happened and no
cognition at all happens but this is not the case .We do have memory of dreams and
awakened staes and we do categorise and classify tehm as true,untrue,relatively true etc.So
the existence of a cognizer within us is cognized .That cognizer is the Athaman.
Advitha,thanthra and aagama see smrithi(memory) pratyaksha(direct perception) and
apohana( abhava or absence ) as three divisions of power of cognition.They are three states of
eternal consciousness .Pratyaksha is jagrad and is gross.Memory or smrithi is swapna and is
subtle.Apohana is sushupthy where absence of swapna and jagrad is seen.Nirathmavadins
negate existence of Athman and accepts only the jagrad or gross experience of external things
. For them smrithi and swapna have no place in experience .Vedanthins prove that there is a
being (Athman)which is beyond all the three states ,and which constantly watch as witness,
and understand and categorise all experiences ,their differences and similarities ,and decide
its truth,untruth and relative truths,and this being changes its position from one to the other
and experiences all in all states .Except a positional change there is no change in form of this
I .Therefore they see in the questions of the Nirathmavaadins itself the answer to their
question which is the basis for the knowledge of memory and its Vikalpa.Both question and
answer are in the question itself. Some commentators say the meaning of the question is if all
the known objects are mithya or untruths,the knower and the knowledge also should be
untruth.That simply shows they have not cognized what is said so far in the text.Everything
known and unknown is Brahman.Shivamaya and truth only.The known and knower and
knowledge are all Brahman only.Not to know objects and knowers and knowledge in that
true form as Brahman is the Mithya or illusion.Knowing it as such is truth .Maaya is thus
ignorance of the fact that known,knower and knowledge are ONE and projecting dualities
and manyness on to that Eka.Thus projection of Vaithathya in truth is a maaya .To remove
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this false or dual understanding ,Vaithathyaprakarana is proving that both jagrad and swapna
are alike maaya only .Because both see truth as duality.
12.Kalpayathyaathmanaathmaana
Yaathmaadeva:swamaayayaa
Sa eva budhyathe bhedaa-
Nithi vedanthanischaya:
The selfilluminated Athman by its own Maaya or illusion,by Athman knows Athman and
decides it.he himself know the differences as well as the oneness.This is the Vedantha
decision. The light or shiva energy by its own maaya know itself within itself.Decides
differences within itself.Understands itself as if a rajjusarpa .Without that illumination there
is nothing as basis of our memory .The memory of knowledge has no basis is the view of
Vainasika and that is not correct according to this.The selfillumined energy Shiva itself is
the base for our memory.The sath ,chith and bliss is the basis of all memory .In the first
experience there is no memory but direct experience alone.But later on the basis for the
memory is the knowledge and experience and its continued remembrance by repetition
only.This recurrence of memory pattern is cyclical as a wheel .
13.Vikarotyaparaan bhaavaan
Anthaschithe vyavasthithaan
Niyathaamscha bahischitha
Evam kalpayate prabhu:
The Lord,within our chitha,expands and brings out all the aparabhaava and manifests them
.Thus the chitha which lawfully expands out and communicates is imagined and decided.
Vikiranam means to radiate outside which is the quality of light and sound energy .Shiva is
parabhaava.But in it all aparabhaava are also included.The padaartha(means objects as well
as meanings of words) and sabda etc as vasana (tendencies) is carried within by the energy
,and energy naturally radiates out from an object which has energy.Thus the unmanifested
Brahman/Athman becoming the worlds and creation /language/ poetry/ music/ universe etc is
a natural pheneomenon of energy only.Thus the manifested manifold worlds come to
being.This continue as long as the lifespan of the creator (Brahma).The Kalpa is the timespan
of the Brahma who does Kalpana or imagination of creation with his energy . When we say
the universe is a kalpana ,we immeadiately think of a first creator who made that
possible.Then the task is to measure the lifespan of that Lord creator as a kalpa .How many
times the process of radiating new universes happened and how many lifespans have
happened for the Brahma is the next task performed.Is it possible for any one to calculate this
?The first rishi who first thought of Kalpaganitha must be aware of the difficulty of such a
visualization and a calculation. According to Pranavavaada of Gargyayana(Bhagavan Das) it
is seen that the Kalpa which is an organ of Sabdasasthra was created by a woman called Devi
.
A person have an experience.In that there is no part played by memory.It is in the case of
individual first experience.When I feel that I had a very rare experience for the first time in
the history of mankind ,my awareness of history tells me that this is not the first experience
for mankind and several people had the same experience before me.Thus my first experience
is a memory of the first experience of several of my ancestors.Then I search for the first
person who had such experience and go to roots of all knowledges of my ancesters.Only such
research-oriented persons go to roots of kalpa and kalpaganitha.Such a father or mother of
Kalpaganitha is also a first human being who had consciousness of sayana and Nirayana
times and timelessness.Thus by the concept of first kalpaganana ,the first cosmos ,its origin
also enters our consciousness naturally without effort.Liek this as if large lotus flowers bloom
in the mind of yogin with a thousand petals,or as if thousands of abrus seeds revolve without
colliding each other ,the orderly creation of universes and multiverses happen within our own
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mind/chitha.Thus it is in the mind and chitha of the first creator as a yogin the origin of
universe is first conceived and cognized and it never is a new invention in any time and space
.It had been there from endless beginningless time .
14.Chithakaalaahi ye thanthasthu
Dwayakaalaaschaye bahi:
Kalpithaaevathe sarve
Visesho naayahethuka:
Inside ,in our chitha there is only one time.Outside there are two types of time.All of them are
Kalpitha or imagined .Their special nature is not created by any other hethu or cause . The
time within is the period or span upto which a thought lasts.When that thought ends the
timespan of that thought also ends. Thus when the thought or kalpana ends that kalpa or time
also ends.But the time which we calculate outside is Dwaya or of two types,dual nature.when
we say that till the cow is milked he will stay here,it also follows that ,it is during the time of
milking of the cow that the person stays here.That is tehse two events are mutually
interdependent.Two external events or things when they are mutually interdependent ,that
period is called a dwayakaala or a dual time.In astrophysics the classical Newtonian physics
and its theories are all dependent on dwayakaala or dual time.The time of astronomy of India
is related to the time of nine objects (Graha) interdependent to each other and to earths
movement . The internal time and external ly measured calculated time are called the
kalpakaala and the saadhanaakaala.Both are imaginary (samkalpa).In dream we experience
the kalpakaala in our chitha ,and in jagrad we calculate and measure the dual time related to
time and space .In dream a single consciousness of the dreamer is seeing and imagining time
and aneka(many) and hence is equivalent to the imagination of time and universe by Shiva in
himself.In jagrad the consciousness of several individuals is imagining and calculating and
knowing a time that is same (single)for all of them .Therefore it is an experiment of many
people (verifiable thought experiment)which proves the oneness or adwaitha of time in dual
or dwaitha time .Things and events that happen by several years or by yuga and kalpa only
are experienced by a single person in a moment within chitha in dream state .In jagrad
sometimes we feel that a long time passed within a moment .At other times we feel that the
time is dragging along very slowly.We also give divisions to time like yesterday ,today and
tomorrow.Our thought travels in that direction of division .From past to present and then to
planning for the future .All these divisions of time is imagination.Because time is indivisible
.That indivisible time is directly perceived ,not outside but inside our chitha ,sometimes in
dreams or in dreamlike trance states .
15.Avyakthaa evayethanthasthu
Sphutaa eva cha ye bahi:
Kalpithaa eva the sarve
Viseshasthwindriyaanthare
Whatever is unmanifested and hidden inside our chitha are becoming manifested and clear
(sphuta) outside.All of them are kalpitha by our chitha.The difference in our visions is due to
the difference in the capabilities of our organs . All the objects in the universe is
unmanifested within our consciousness.They become manifested in our external world .All
things being Brahman only this is natural.Then why the difference in the views of different
individuals? Because some have pure and sathwik illumined organs and others have impure
thamasic darkened organs and in between are several different proportions of these thriguna
which makes innumerable possibilities for our individual capabilities and intellectual
acumen.Thus the viewpoints differ. This is like the simili of computer said before.The body
and organs of function as hardware is different for us.The mind , organs of gnaana or
knowledge , intellect and mind are our software and these are also different for each person/
computer .Therefore our views differ and functions differ .The organs depending upon the
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guna(sathwik,Rajasik and thamasic) see difference in the things they see and know.Whatwe
feed into the computer makes the computer work .Similarly what food we take determine our
thriguna .That changes our cognitive faculties also .
16.Jeevam kalpayathe poorvam
Thatho bhaavaan prithagwiyaan
Baahyaan aadhyaathmikaamschaiva
Yathaa vidyasthathaa smrithi
First we have to cognize jeeva .What is jeeva /life? Then we have to decide the external and
internal bhaava which are manifold for the jeeva and without jeeva.How is our Vidya(
knowledge/cognition) and training ,our Smrithi also will be corresponding to that First pure
consciousness imagines as if serpent in a rajju “ I am doing this,I am sad,I am happy “etc
.These cause and effect of sadness and happiness,functions and their reactions etc makes
jeeva (oneself) aware of itself and of other jeeva .The external and internal objects and organs
of the life (jeeva) with different functions(kriya) doership(karakathwa) and effects (of the
function) are then learned ,like praana etc needed for life to continue. Jeeva has memory
within.Because jeeva is the Lord with the memory of the past births as archetypal memory of
entire humanity.This concept of Indians found its rebirth in Jung and his psychology.One’s
previous memories are dependent on his previous learning experiences.The knowledge of
kalpana as cause makes the knowledge of its effect.The effect is the karya .The relation of
cause and effect is tehn understood.From that memory increase.Thus vignana and doership of
all kriya happen.From its memory vignana and from it again smrithy…thus recurrence of
memory and wisdom continue forever and this become internal and external cause for
different cultural and scientific aspects of knowledge .Thus Kalpana or Bhavana as
imagination(which is a right brain function) is called Hethu or kaarana(cause)for this
continuous process of wisdom and education of generations .This is said in Sankara’s
commentary .
Hethu=kalpana
Shivam—Own kalpana---Jeeva---Vidya and wisdom---as its effect smrithi (memory)
The effect of wisdom is wisdom itself.The effect of vignana is vignaana itself . When we
divide vignana as cause and its memory it is equivalent to saying wisdom=smrithi
Thus Hethu=kalpana=vignaana=smrithi
Is obtained.From smrithi or memory the kriya and its doer and its effect as new vignana
is born again.In first vignana the knower,knowledge and known are one.By repetition of it
forever ,they appear different to us .The duality concept increases with time and this produce
a chaos or entropy or manyness and confusion.The one become divided first into two and
three and then into many .But this duality and manyness is only relative and the oneness is
eternal and knowledge of it happen at some time in life and then a transformation happen.
Grahaka,grahya and grahanam- kaarakam,kriya and phalam-these dualities increase with
repetitions in time .This relative manyness is Maaya and the recognition of truth that there is
only One and not many is absolute truth and advaitha.This is said both in
Pratyabhignapadhathi of Kashmere saivism and of Vedantha .Goudapada and sankara
establish this vedic and upanishadic view .
17.Anischithaa yathaa rajju –
Randhakaare vikalpithaa
Sarpadhaaraadhibhirbhaavai-
Sthadwadaathmaa vikalpithaa
In darkness a rope which is doubtfully identified is thought as a serpent or a stream of water
or a stick etc .That is an illusion.Like that people confuses the one Athman as many due to
darkness of avidya or ignorance.
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When the same rajju is seen in light that doubt or confusion does not arise.No one has ever
misunderstood the fingers of one’s own hand as serpent.That is if you have directly
experienced truth confusions does not arise.Cause and effect are samsaradharma .A person
who has the direct experience of causeless and effectless light energy pure and eternal ,does
not misunderstand it as the samsaradharma with dualities of cause and effect.I am jeeva ,I am
praana,I am sense organs,I am body ,I am mind,I am intellect etc are dualities one project to
the Athman .That does not happen when one experience Athman as adwaya.This is the
teaching of all Upanishads.
18.Nischithayaam yathaa rajjuaam
Vikalpo vinivarthathe
Rajjurevethi chaadwaitham
Thadwadaathma vinischaya:
Once we know the true nature of rajju(rope) all illusions end.Rope alone remains in its
oneness.The same is applicable to the decision of Athman.
The science which generates the exclusion like Nethi ,Nethi(This is not that) as negation of
all known dharma of the samsara or universe ,is by the rise of that sun of wisdom which by
its witnessing power removes all doubts and confusions.Athman itself is all these
(Chandogya V11 .25-2).
Apoorvam,anaparam,anamtharam,abahyam is Athman( Br U 2.5.19).
Sabahyaabyantharohyaja(Mundaka 11 -1-2).
Ajara,amara,amritha,abhaya ( Br U 4.4.25).
Eka evadwaya( Ch V1 .2-1).The meanings of tehse sentences become clear . And once the
truth of the Athman as One is dawned in our consciousness,how can we project duality and
manyness which are illusory lakshana of samsaradharma on it ?
19.Praanaadhibhithananthaischa
Bhaavairethair vikalpitha:
Maaayaishaathasya devasya
yayaa sammohitha :swayam
The innumerable emotions like praana etc are imagined on Athman by Athman . It is only the
maaya or illusionary power of that enlightened magician who makes himself bound to the
imaginations. Magician by his magic makes the clear sky filled with multicoloured flowers
and trees .Similarly Athman which is pure by his own maaya makes himself many coloured
and of many forms and is bound by his own maaya .The words of Krishan in Gita “Mama
maayaa duratyaya “has to be remembered.Even Shiva is bound to illusion by that
VishnuMohini Maaya .
20.
Praana ithi praanavido
Bhoothaaneedi cha thadwida:
Gunaa ithi gunavidas-
Thathwaanithi cha thadwida:
21.paadaa ithi paadavido
Vishayaa ithi thadwida:
Lokaa ithi lokavido:
Deva ithi cha thadwia:
22.Vedaa ithi vedavido
Yajna ithi cha thadwida:
Bhokthethi cha bhokthyavido
Bhojyam ithi thadwida:
23.Sukshma ithi sukshmavida:
Sthoola ithi sthoolavida:
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Murtha ithi murthavido

Amurtha ithi cha thadwitha:
24.Kaala ithi kaalavido
Dishi ithi cha thadwida:
Vaadaa ithi vaadavido
Bhuvanaaneethi thadwitha:
25.Mana ithi manovido
Budhirithi cha thadwida:
Chitham ithi chithavido
Dharmadharmou cha thadwida:
That Eka which made illusions on Shiva itself makes the scholars say different opinions
about it .Now a list of different arguments on nature of it by different scholars according to
their learning and expertise is given showing how many differences of opinion are possible
among scientific enquirers of truth.
The different names given to absolute truth by sholars in the different aspects are –
praana,panchabhootha,thriguna,thathwa ,paada,vishaya,loka, deva, veda,yajna, bhoktha,
bhojya,sukshma,sthoola,Murtha,amurtha,kaala, disa, arguments, bhuvana, mind,intellect,
dharma and adharma etc .Each person who is learned in oen particular subject or aspect of
truth calls it by that name and meditates upon it as such.
26.Panchavimsaka ithyeke
Shadvimsa ithi chaapare
Ekathrimsaka ithyahu
Anantha ithi chaapare.
Some say there are 25 principles.(Samkhya).Some add Iswara to it and make it 26 principles.
(Pathanjalayoga ).There are 31 principles for others ( adding raaga,avidya ,niyathi ,kaala,
kala,and maaya to the 26 principles of yoga,Paasupatha sect makes it 31).Others say there are
anantham(endless ) or omega principles.
27.Lokaam lokavida: praahu
Aasramaa ithi thadwida:
Streepum napumsakam laingaa:
Paraaparam athaapare.
Those whoknow the lokas say it is loka.Those who know the four Ashrama dharma say it is
that dharma.Grammarians and biologists think it as the three genders of male,female and
neuter .Scholars say it is para and aparavidya.
28.Srishtirithi srishtivido
Laya ithi cha thadwida:
Sthithirithi sthithivida:
Sarva che ha thu sarvadaa
People say it is creation,protection and destruction.Whatever is there is always here and never
created or destroyed . What we call praana is the Praajna which is inside as the Beejaathman
or seed in sushupthi or dreamless state.All other senses are its transformed forms only.Like
serpent in Rajju all beings project those differences onto it.By fixing Athman in Athman all
projected avidya or ignorance are removed .That is the dense (pindeekritha) or gross meaning
.There are no secret meanings from the 20th sloka upto this .Therefore no commentary on
each word and its meaning are required.
29.Yam bhaavam darsaye dyasya
Tham bhaavam sathu pasyathi
Tham chaa vathi sa bhoothwaa sou
Thad graham :samupaiditham.
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Whichever bhaava is revealed to one person ,he/she visualize that bhaava alone.That bhaava
becomes him/herself and protects him/her. A Guru gives one teaching to one disciple
according to his/her ability and interest .And he/she thinking that alone is truth meditates and
knows it and that vidya protects him/her. Yathaa vidya thathaa smrithi was said earlier.
Whatever is the bhaava taught ,that gives concentration to the learner and that protects him
/her.The concentrated meditation and involvement in one thing makes him/her cognize it
thouroughly.By that Graham( known) he becomes that itself .Thus according to the vidya one
received each one calls the Eka as different things like a blind seeing an elephant.All are
always here and nothing is lost and the elephant known in its totality makes all doubts
removed.
30.Ethaireshothaprithagambhaavai:
Prithagavethi lakshitha:
Evam yo veda thathwena
Kalpayeth sothavisankitha:
That which ahs no manyness(ekam) is seen or mistaken as many .Who knows this principle
,without any doubt visualize it as One only . Praana etc are not different from Athman.Like
serpent in a rope Praana is imagined in Athman. For wise people this projection is not
there.They do not project prana or body in Athman.Idam sarvam yadayam Athmaa(B U
246;457) is direct experience for them. Athman is devoid of projections .The knowers of this
only cognize meaning of Mahavakya without any illusion or mistaken meanings.
Nahyanadhyaathmavith kaschith kriyaaphalam upaasnuthe(Manu 682).No one except
knower of spirituality attain the effect of kriya(effortless function ).Effect of ones deeds are
achieved even by nonspiritual people.(karma) but Kriyaphala is attained only by
Adhyathmavid.This Manuvakya is quoted by Sankara in his commentary.This shows that
Sankara has given the same meaning to the word Kriya as the Thanthra science has given.The
later scholars must have spread the view that Sankara opposed the thanthric view of gnaana
includes Kriya also .
31.Swapnamaaye yathaa drishte
Gandharvanagaram yathaa
Thathaa viswam idam drishtam
Vedaantheshu vichakshanai:
In dream and in maaya(illusion) how we see the city of Gandharva the celestial ministrel, like
that is this universe and this is known to scholars of vedantha.
Nehanaanaasthi kinchana( Kat Upa ,Br U)
Indro maayaabhi(Br U)
Athmaivedam agra aaseetha(Br U)
Brahma vaa Idam agram aaseetha(B U)
Dwitheeyaadwaibhayam bhavathi( B U)
Na thu thad dwitheeyam asthi( B U)
Yathra thwasya sarvam Athmai vaa bhoothaa (B U )
all these vaakya show the manyness and dualities as Maaya or illusion and oneness or unity
as absolute truth.There are several proofs in Vyasasmrithi also for oneness or Advaitha .
Thamaschabranibham drishtam varshabudbudasannibham
Naasapraayam sukhaadweenam naasotharamavaabhagam
That which is destroyed and after destruction shows abhaava(absence) is thamas which is
seen as cloud and as raindrops.The varsha or rains come regularly in clockwork precision and
it is the cyclical wheel of samsaara and production of life on earth.It may appear as temporary
darkness and sorrow and after it is destroyed ,it is stil present in everything (even in its
absence it is there in another form) .Thus the absence is not emptiness but a transformed
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existence of energy .The mundane and vedic activities of this samsara are all avidya and
when all that is removed vidy ais revealed in our illumined chitha as One single whole .
32.Na nirodho na chothpathir
Nabadho na cha saadhika:
Na mumukshurnavaimuktha
Ithyeshaa paramaarthathaa.
There is no obstruction.No birth .No bondage.No saadhaka or practitioner.No person who
wants liberation.No liberated person either.This is truth. There are no laya or sarga (end and
birth).Then who is bound and who liberated ?Who is desirous of liberation and who is
practitioner ?As long as there are dualities only these differences exist and once the duality is
gone no such difference exist .
Yathra hi dwaitham iva bhavathi(B U)
Ya iha naaneva pasyathi(Kata U)
Athmaivedam sarvam (Ch U)
Brahmaivedam sarvam( Nrisimha Up)
Ekamevaadwitheeyam(Ch U)
Idam sarvam yadayam Athmaa(B U)
From thes esruthivakya one has to understand the untruth of the dualities.That which is
absent like a horn of rabbit cannot have such origin and end.Similarly for something that is
always there ,eternally present also origin and destruction is impossible.Since universe is not
similar to horn of rabbit,it has to be the eternally present one. The dualities like praana etc are
like serpent in rope projections.For serpent in rope there is no origin or end except in the end
of projection and beginning of projection .This is the state of dualities also.None of us feel
duality in sushupthi state and that is the proof of absence of many /dual state and reality of
oneness or Advaitha .Duality is illusion.Maaya .Advaitha alone is truth and eternal. In that
case the scientific experiments should be to prove the absence of duality . There is no proof
for disproving or proving a state that is beyond proof.Dwaitha does not exist is proved.Then
would it lead to soonyavaada? For this argument Sankara says it is not so.If everything is
imaginary even the rope or rajju has to be imaginary for opponents .Sankara says: When the
the projected imaginations ends,the truth of truth is naturally revealed as truth .Because it is a
state without imaginations or vikalpa .That is when the imaginary serpent ends ,the rope
remains as rope only .Similarly when the dualities projected in Shivam is removed,naturally
the One Shiva alone remains without any projections or Maya .That is Nirvikalpa Shivam or
Brahman without Vikalpam .
33.Bhaavai rasadbhirevaaya
Madwayenacha kalpitha:
Bhaavaa apya dwayenaiva
Thasmaad adwayathaa Shivaa.
By the bhaava which are asad (untrue) and by bhaava of Adwaya(without duality) Athman
can be imagined.Even the bhaava are imagined by the Adwaya only.Therefore Shiva is
always Adwaya.
Adwaya- Adwayabhaava jeeva Athman-praana

Asadbhaava Body

The basis for all kalpana is dwaya and that also is Shivam.Adwaya means
fearlessness. Dwaitha is not fearless and that is against it being Shivam (Abhayam). When
there is duality fear exists and only in unity there is no fear.
34.Naathmabhaave naanedam
Na swenaapi kathanjana
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Na prithak naa prithak kinchid

Ithi thatwavido vidu:
In th eAthmabhaava this universe has no manyness and it is a unified whole (The grand
unification theory of ancient India says ).In its swaroopa Athman is not many but One.
Nothing is different from Athman.Athman is the whole Oneness and is different from
dualities .The knowers of Brahman know this oneness . Praana,jeeva,man, animal,plant,
bird,stone ,horse,cow and cat etc are all the manyness imagined on a unified whole .In fact
such differences or dualities does not exist in Athman/Brahman .The Brahmavid or
Brahmana are knowers of Brahman and they know this oneness of existence of everything –
living and nonliving .Thus they prove the adwaya as the truth and the dualities as relative
truths and untruths/illusions etc due to differences in learning and guna . Sankara says :
Paramaarthathathwam Athmavido Brahmanaa vidu:Atho Ashiva hethuthwaabhaavaad
adwayathaiva shivethy abhipraaya:
Lack or abhava of Ashivahethuthwa (cause for Ashiva) have proved the shiva as One .The
Kashmere Pratyabhignapadhathi also reaches this conclusion following Sankara’s teaching .
35.Veetharaagabhayakrodhair
Munibhir vedapaaaragai:
Nirvikalpohyayam drishta:
Prapanchopasamothadwaya:
Those without Raaga ,krodha and bhaya(likes,anger and fear) and those who are learned in
the veda have directly perceived/visualized Brahman that is Nirvikalpa (without any vikalpa)
and which I sPrapanchopasama(that which makes this world peaceful and shantham tranquil)
and that which is Adwaya (One without a second). Only those who have become at peace
with themselves and with the world and who has become shantha and have silenced their
minds and are compassionate to all since they have known the oneness of entire creation have
understood truth.Others claim that they have seen truth,but by their actions and words they
prove that they have not seen or understood it.Those who have anger,likes and dislikes,those
who harm life and considers others as enemies etc are not at peace with themselves or with
the world and their claims of perceiving truth is disproved by tehmmselves by words and
deeds . The mere argumentative rational minds does not realize oneness of creation as the
compassionate mind does.If the oneness of creation is understood people naturally become
peaceful and nonviolent and compassionate to all alike without a difference or duality.Such
people are called Athmavid and Brahmana in this statement of Sankara .
36.Thasmaadevam vidithwainam
Adwaithe yojayeth smrithim
Advaitham samanurapya
Jadavallokam achareth.
Knowing this,fix your memory always in advaitha or oneness of creation.By attaining
Advaitha conduct in this world as if you are a jada or matter without ego of your knowledge.
Being fixed in Brahman which is adwaya ,without attachment in mundane things one has to
live as a log of wood in the world of passions with compassion.that is the best way of life on
earth .Be a wise person.Be nonattached to sensory pleasures and lead a simple life ,satisfied
and peaceful and compassionate to all alike but with no special likes and dislikes or
passionate attachments to anything.
37.Nisthuthirnirnamaskaaaro
Ni:swadhaakaara eva cha
Chalaachalanikethascha
Yathiryaadrischiko bhaveth
Without doing sthuthi(praise) namaskara or swadhaakara(ancestral rites) with abode which is
both moving and nonmoving(Nonmoving only during the rainy season or chaathurmasya) the
 277 
 

yathi or the sanyasi becomes a yadrischika (Accidental one).A yathi has no external rites at
all.He is Paramahamsaparivrajaka. This is what Sankara has said . In India sanyasadharma is
very old .Sankara is known as the person who gave it a new dimension . Paramahansa ,
Avadhoothaparamahansa,etc are names of parivrajaka and they meditate pranava and have
sacrificed al external rites but are dwaithins.Avadhootha is the totally free sanyasin in
Sahaivaagama.In Mahanirvanathanthra,among the 18 Ullasa ashrama of Avadhootha is
one.There are four types of avadhootha.
1.Brahmaavadhootha: Householders. Excellent in mathematics and Astronomy .
2.Saivaavadhootha: The one who has accepted sanyasa after poorna abhisheka.
3.Bhakthaavadhootha: One who follow Bhakthimarga.Among them both
Poornavadhootha with parivrajaka dharma and apoornavadhotha without parivrajaka dharma
exists.
4.Hamsaavadhootha: Paramahamsa are different from Hamsa. Hamsa worship the Shivalinga.
Paramahamsa do not do that.
Among women there were avadhoothins of all the four types.In the eastern shores of India
Vaishnavi sects and in western shores of India al types of Avadhoothinis were common.
(Mundamaalaathanthra).The dasnaami sect who wear signs of Shiva and stay in temples of
Shiva consider Sankara as their Guru . They think Sankara was the Avathar of Shiva.They
receive sanyasa uttering Shiva manthra and sings shivamahimnasthothra.For them Shiva is
Brahman itself.Brahmagnaan is the greatest wisdom.When dasnamis ,Paramahamsa and
Dandins receive sanyasa they take names like “ Theerthan,Ashraman, Saraswathy or
Bharathy.Those who are known with these names are considered as the successors of Sankara
Guruparampara. But there are a type of Dandins who use fish and flesh and they are not
included in this . About dandins it is said “ Panchathatwasadaasevyam gupthabhaava
jithendriya: “ When they discard their danda and take up sanyas following the 12 laws ,they
are given paramahamsa status.Among Dandiparamahamsa of this type also called Gaaraavari
Dandins there are farmers,and several Gupthayogins who do not reveal that they are yogins.
They are householders but following sanyasa. According to Yogakanda the Ashrameswara of
all these sects is Mahadeva. Mahanirvanathanthra say Maheswara is the God of all yathi.
(Yatheenancha Maheswara:)).Yathi is used by Kaarika and Sankara commentary has used the
term Paramahamsaparivrajaka for it.This means Athmagnani . Sankarabhashya says:
Chalam sareeram prathikshanam anyathaabhaavaath
Achalam Athmathathwam
Yadaa kadaachith bhojanaadi vyavahaaranimithamaakaasavad achalam.
Swaroopam Athmathathwam Athmano niketham asrayam aajasthithim vismrithyaaham
ithi manyathe yadaa thadaa chalo deho niketho yasya soyatham evam
Chalaachalaniketho vidwaanna punar Brahmavishayaasraya:
Sa cha yaadrichiko bhaved ydrichaa praaptah koupeenaaschadanugraasamaathra
Dehasthithirityartha:
This body is subject to changes every moment.Th ecells,tissues,fluids ,organs etc all in
constant motion and change .Each paramanu and anu are subject to change every moment.
The scholar cognizes that I have misunderstood the Athman which is achala and changeless
like Aakaasa ,fixed in Athman itself as this moving changing and temporary divisible and
ending body during periods of food intake etc and have called this body I (Aham) while
really it is the Athman which is Aham .Thus the knower of Brahman knows and experiences
the Athman both in body and Athman,Both in matter and energy and both in living and
nonliving simultaneously and finds no difference between them at all.For him everything has
become Athman only .For such a person the continuance of mundane duties is not with
attachments or selfishness.He is fixed only in Brahmavishaya and not in Loukika vishaya.He
may take food if available and may go without food if not available .He may wear dress if
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available and may go naked if not available.Both are immaterial for him/her. Therefore Yathi
is called Yadrischika.One who is satisfied by Yadrischa (accidental) gains and are not
attached to them ,no desires for them either. he/she does not crave for luxuries or pleasures
and do not feel dejected if they are not got .Always satisfied and always enjoying Brahman
experience (which is Bliss eternal) he/she lives as a corpse(Jada)to physical passions of the
world and as Athman to Athman /Brahman. This state of total bliss is explained in the sloka.
This is the sign or lakshana of a Brahmana or Brahmagna is noteworthy .
38. Thathwam adhyathmika drishtua
Thathwam drishtuaa thu baahyatha:
Thathweebhoothasthadaaraama-
Stahthwaadaprachyutho bhaveth
He ,perceiving the spiritual truth both externally and internally in all ,becomes that truth itself
and enjoying only in that truth ,without moving away from that truth lives a life of Brahman
/Athman oneness.There is nothing except Shivam/ Brahman which is truth,beautiful ,chith
and ananda in and out for such a person .That person is the knower of Brahman ,and not a
logician ,says Sankara in his bhashya. Only such a person can see Shiva in both Sunaka(dog)
and Swapaaka( eater of Dog). That equality is achieved by the Brahmagna.
Suni chaiva swapaake cha pandithaa samadarsitha: says the Bhagavad Gita.Gita also says
Samam sarveshu Bhootehshu .Equality in all elements .Sankara remembers these words of
Gita before ending his commentary to the Vaithathyaprakarana of Goudapaada. That is
Sankara calls Maya or illusion the separatisms in the universe which is a human construct and
not the universe as such. Without understanding this greatest truth ,many scholars still
criticize Sankara and his vedantha . This commentary is dedicated for such scholars who have
misunderstood Sankara and his teachings.Because in the present world the grand unification
of Sankara’s Advaitha and the Grand unification theories of modern science and philosophy
and psychology of consciousness has to open up a Mahaaadvaitha for the 21st century and
beyond and this book is a humble dedcation for that purpose.
Advaithaprakaranam.
In the first Aagamaprakarana itself while discussion of Pranava as said by the Sruthi ,it was
clearly stated that Athman is Advaya,Shiva and Prapanchopasama. The second Prakarana
,Vaithathyaprakarana was for removing all dualities and for this examples of dreams,Maya
and Gandharvanagara were said.Though the sruthi says something,it is essential for every one
of us to prove by logical and argumentative observation and analysis to prove its verifiability.
The use of Vaithathyaprakarana was for that.Every duality including that of meditator,
meditated object and meditation even are to be ended for true Adwaitha and oneness of
everything felt both theretically and practically in life.Just absolute Athman is the only truth
existing.
1.Upaasanaasritho dharmo
Jaathe Brahmanivarthathe
Praaguthpathe rajam sarvam
Thenaasou kripana:smritha:
The dharma which is dependent upon Upaasana is functioning in a Brahman which has a
beginning or birth(sagunaBrahman).But before the origin(birth) everything was Aja(without
birth) and after birth became Jaatha (hence belonging to a jaathi ).People who think that there
was nothing before birth is called Kripana . Those who think Upasana is is the way to
liberation think”I am Upasaka.This is the Brahman which I do upasana on.”Then there is a
duality.They think that by such upaasana they can get liberated when their body ends .The
meaing of this thought is “ I was Brahman before birth.Now I am not Brahman.I will become
Brahman again when my body ends by death”.This is a foolish thought and is rooted in
duality.The people who see Brahman like this are called KshudraBrahmavid or knowers of a
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lesser Brahman.Brahman is always Aja.There is no birth,life and death for it.If you had been
Brahman before birth,you are still Brahman and will be Brahman even after body falls.To
think that now I am a born body and is different from Brahman is duality.That is why people
having such duality and still do Upasana are considered Kripana or KshudraBrahmavids.
Kripana is having an inferiority complex and is always having a feeling that I am lesser or
having sorrows or sins etc.Whoever thinks I am sinner,I am different from Athman/Brahman
and have to attain it is a soodra or kripana in this sense. Janmanaa jaayathe soodraa:
Whatever is born is a soodra according to this .By birth all are soodra.By karma one has to
elevate oneself to higher levels.The Apasoodradhikarana of Brahmasuthra is subject to
several misunderstandings and misinterpretations.
Suk asya thath anaadarasravanaath thadaa aardravanaath soochayathe hi.
Kshthriyathwa avagathe cha Utharathra Chithrarathena lingaath
Samskaara paramarshaath thath abhaava abhilaapaath cha.
Thad abhaava nirdhaarane cha pravrithe
Sravana adhyayana arthaprathishedhaath smrithe cha.
These five suthra are together called Apasudraadhikarana in Brahmasuthra of
Baadaraayana.The state of mind which becomes weak,sorrowful and angry whenever a word
of disrespect is heard is the sudra mind according to this.All of us are born like that.If we
have such a disturbed state of mind, the Veda which is in the form of Advaitha will not be
revealed in it.So we have to prepare our minds for a higher purpose and for educating it .The
story of King Jaanasruthi ,who was sad when he heard the conversation of swans is then
introduced.When he approached sage Raikua Raivathaka ,with lot of gifts and asked him to
teach Brahman ,the first words the sage spoke were “ Sudra,Take away all these gifts “.But
when the king came back again without being offended by such disrespectful words and
offered his own daughter as gift,the sage adviced him Brahmavidya.Since Jaanasruthi is a
king like Chithraratha,why did the sage call him soodra?That is a test to know whether he has
sorrow and grief when such a disrespectful word is called.And when he proved his elevated
mind status by persistence in knowing Brahman without being discouraged by such words ,he
won in the test . Thirukkural has said ”Thuranthaarin thooymai udaiyar,iranthaar vaay
innaachol norkirpavar”.What a sudra lacks is a mind that has been controlled and prepared
for cultural education.All born things are thus sudra to begin with.It is the lack of control and
samskara of chitha which characterize a sudra in adult life.How do we assess that ?From a
person’s deeds one has to analyse his samskaara or culture , says sruthi.That is how sage
Gouthama analysed Satyakaama as a Brahmin . That is how Raivathaka after testing
Jaanasruthi accepted him as student of Brahmavidya.That is Karmanaa jaayathe sudra and
Karmanaa jaayathe dwija according to Gita and this is accepted by scriptures .Sankara
accepts this .There should be learning and teaching of culture ( adhyayana and adhyapana for
education).Mind has to be taught to be cultured.The meanings should be cognized with
concentration and for that the mind has to be prepared for peaceful silence .The interest for
learning has to be inculcated.The intellect should be sharpened .All these are needed to
understand and practice advaitha in life and it is not an easy thing which one can get like a
thing from market . The people who walk around with false pride in their ancestral births,and
get sorrow and agitation and anger with slightest insult and start to do vengeance for it out of
anger etc can never become fit candidates for advaitha since they have deeprooted dwitha or
dualities/manyness in them.To think that it is possible is the foolishness . The commentary of
Shankara to Vaithathyaprakarana ended with the equal viewpoint in dog and dogeater .The
contiunuance of that is the discussion on kripana. Who is kripana and who is not has to be
determined from a person’s behaviour in society and that has to be done by each responsible
citizen of the world irrespective of caste ,creed,or any duality.
2.Atho vakshyaamya karpanya
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Majaathi sthaam gatham

Yathaa na jaayathe kinchid
Jaayamaanam samanthatha:
Therefore.that with ajaathi(without a jaathi or caste since it is not jaatha or born) that which
has gone to samatha(equality) and akaarpanya(without the property of kripanaseela) will be
said.Whatever is seen as if born around are not born actually (but exist and manifest in that
unborn ). The basis for karpanya is the words of sruthi like, Yathraaanyo anyath
pasyathyaschrunothyanyadwijaanaathidalpam marthyam asad” And “ Vaachaarambanam
vikaaro naamadheyam “etc(Ch U ).
To see something different from oneself,to hear something different from oneself,to feel that
the other one is dwija,or a lesser individual,or untrue or with death etc are all karpanyadosha
since all these have duality in it.The opposite of this is the Brahman experience where there is
nothing different from oneself and everything is sama or equalized .That wellbalanced state
alone can remove the karpanyadosha of duality. Ajathi is that without jaathi .Jaathi is
translated after English education into caste which has no meaning at all .Jaathi is that which
is born into a particular lifeform and has the shape of that race.It has biological classification
and anthropological classification connotations and not caste connotation as we now
understand .Only that which is born has aform and a jaathi then.Samatha means sarvasaamya
or equality or balance of all.That means the Brahman by definition means a classless,
casteless equality or ideal state .We find in sruthi that sudra is the feet of Brahman and
Brahmana is the face of Brahman.That is both are parts of Brahman and not different from
Brahman. Can anyone say that my feet is not mine and only my face is mine ? Moreover
since earth is the feet of cosmic Brahman as Vishnu ,all beings born on earth (feet)are sudra
and when the educated cultured speech(Vaani) develop from their face they get a second birth
from face of Brahman as Brahmana .Without seeing such wholistic approach to education
and educational psychology of ancients ,many scholars criticize veda and Sankara the
commmnetator .The culture and education of a nation and a people lie in its educational
policy and execution of it.We are the loosers when we discard our legacy of education
and our ancient educationist /teachers and their policies . Now the ajaathi, akaarpanya
Brahman is explained with cause and examples.
3.Athmaahyaakaasavath jeevair
Ghataakaasairiveditha:
Ghataadhivacha samghaathair
Jaathaa vedanidarsanam
Just like the aakaasa or space is limited within the circumference of a pot, Athman is limited
within a jeevathman which is born with a body.This is the view on birth by the Veda .
Athman is subtle and without any organs or parts,indivisible.It has no birth or death.It can
enter everything being sarvagatha .In ghata or pot it is ghataakaasa(pot-space)and in Kshethra
(field)it is khethragna (knower of field).Both kshethragna,kshethra,are pervaded by the
indivisible subtle Athman only .In the clay which made the pot,in water used for its
production, in the potter who made it all we find subtle indivisible Athman itself as the
akaasadhaathu with property of sound or naada only.The entire body which is a sanghaatha
(combination)of elements is pervaded by aakaasa and its naada only .In every atom and
subatomic particle(paramaanu of kanaada)this aakaasa is pervading .Thus aakaasa as the
basic principle that pervades all and its property Naada or sound and its acoustic laws become
very important for a student of Brahman who is cognizing meaning of NaadaBrahman.When
all the sanghaatah (combinations of matter) undergo Vighatana (fission or divisions)what
remains is only the subtlest field or chidaakaasa which is a field of energy .
4.Ghataadishu praleeneshu
Ghataakaasaadayo yathaa
 281 
 

Aakaase sa praleeyanthe
Thadwajjeevaa ihaathmani
When a ghata or pot breaks ,the aakaasa within it merge in the chidaakaasa outside .When the
body is dead,the Jeevathman merge in the Paramathman in the same way.Almost similar
thoughts we see in the works of Albert Einstein. He has used the word box-space instead of
ghataakaasa or pot-space .(see pp 361.Ideas and opinions of Einstein).Imagine a box.It
contains aakaasa in which many things can be kept.That is,it has space for several things
within its limited body.Different boxes will have different measures of such aakaasa or space.
When we do not keep anything in box,the box appears empty but actually it is not empty but
it contains space.The emasure of the box-space depends on the circumference or the lmits of
the box around it.If we reduce this limit or wall of the box, and bring it to zero space what
will happen? Does the space within box lost or not?Is it not our illusion that the space
depends upon the four walls of the box? Einstein said: Now ,there remains for our thought,the
space without a box,a self-evident thing,yet it appears to be so unreal if we forget the origin
of this concept. That chidaakaasa which does not depend on pot or box,or any other limited
being,and that which appears to us as empty or untruth,but which exists with
Swathapraamaanya(itself as its proof) is the absolute truth . This is the view of Advaitha and
it is purely scientific . In aakaasa there are graham,nakshathra (objects which makes us
cognize,objects with no kshathra or wars ),the earth,and its objects and several galaxies and
nebulae orderly arranged within,we think.It is this thought which makes us astray .Jeeva is
not contained in the box and box is contained within it since jeeva is barhman .
“The ways in which bodies can be packed into space-boxspace-are the subject of three-
dimensional Euclidean geometry ,whose axiomatic structure readily deceives us into
forgetting that it refers to realizable situations(Einstein).
In a big box a small box can be put.The aakaasa of the big box contain the akaasa of the
smaller one also.Chidaakaasa is very complex as a largest box or Ghata in which several
smaller boxes/pots of different sizes exists .All these spacetimes and fields are revolving
mutually dependent on each other and in their respective spaces and makes it too complicated
a structure and to learn it we have to start from simple harmonics ,and sine wave equations of
the graham or planets .This is what Indian sages did with their astronomy,music ,vaasthu,
mathematics,and spirituality and biosciences including ayurveda integrating all these in a
broad frame for educating society for a better cultural understanding and communication.
That space without a limit (limit without a limit) is thought about by a human ancestor itself
is proof for the bioenergy and consciousness of humanity to be as ancient as its evolution.The
organless,indivisible,limitless, movementles(inertial) frame of chidaakaasa is thus explained
by the astronomers , sages,and scholars of ancient India (but not in English but Sanskrit).To
prove their scientific mentality I am using here the modern concepts of modern astronomers
,simply because I feel the necessity of educating the modern 21st century scientists that our
brains have not evolved much from that of our ancestors in finding truth .The statements of
Einstein and postEinsteinian scientists on time and space ,one has to understand the thought
experiments of the vedic rishi since that is the only anthropological method for us to prove
the existence of same thought experiments in our ancestral human races. The thought waves
of advaithins and that of the modern grand unification theorists meet at many places.The
observer of the modern universe ,who study matter (dravya) also thinks of the state when
there was no matter ,no multiverses,no creation and the state before universe was created with
an observer to describe it just as Rgvedic Rishi in Naasadeeyasuktha does.Einstein thinks (pp
367 Ibid) :-“If matter were to disappear,space and time alone would remain behind,as a kind
of stage for physical happenings”.It is from this thought that he developed a consciousness
about the existence of an energyfield (Urjamandala of the Indian sage ).That field is the
Raasimandala of the Indian astronomer (translated as zodiac by west).The state of abhaava or
 282 
 

absence of matter ,makes the aakaasa appear empty or soonya but it is not empty ,but a field
which is continuously radiating(Vikirana)light and sound energy and a seed for new
universes . The time that happens with movement of matter is truth in classical mechanics.
But in Theory of Relativity that Saayana kaala(moving time) is only a relative truth .It is not
free and is dependent on several other factors .For one who observe from earth it appears as
truth ,but from a person who observe from some other source (other than earth)it is untruth or
relative truth only.Saayna movement is a geocentric movement since it is felt by observer
sitting on earth as its center of observation.In nirayana or inertial frame the center is the
Nirvikalpa Shiva/Brahman which has center everywhere in everything and not limited by
anything .Thus the Nirayana universe of the Indian Astronomer is the Inertial system of
modern astronomer. Einstein’s words(pp 371 ibid):- “The principle of inertia and the
principle of velocity of light are valid only with respect to an inertial system…If we imagine
matter and the field to be removed,inertial space or more accurately ,this space together with
the associated time remains behind.The four-dimensional structure (Minkowsky space)is
thought of as being the carrier of matter and of the field.Inertial spaces with their associated
times ,are only privileged fourdimensional co-ordinate systems that are linked together by the
linear Lorenz transformations.” But a aakaasa with time alone without a field does not exist
.There is no such thing as an empty space ,as a space without a field.Spacetime does not
claim existence on its own ,but only as a structural quality of the field(pp 371).Thus like the
Vedanthin Advaithist Sankara ,the modern scientist Einstein also refutes the soonyavaada or
nihilism of empty space without a field of energy .
5.Yathaikasmin ghataakaase
Rajo dhoomaadhibhiryuthe
Na sarve samprayujyanthe
Thadwajjeevaa:sukhaadibhi:
In a pot-space there may be smoke and dust .But why is not sen in all the potspaces?
Similarly some jeeva have pain and pleasure and other dualities. Others do not have.The fact
that there is smoke and dust in one pot does not make all pots dusty and smoky and similarly
the fact that on ehuman mind has dualities does not generalize all human minds having such
dualities . If all jeeva are parts of chidaakaasa one’s passions and emotions should be
experienced by all is the view of the opponent.This is refuted .Athman is one.It is in all
beings like aakaasa.But the dualities of pain and pleasure are notthe qualities within Athman
.They are associated with individual mind and intellect and the circumstances and
opportunities for cultural training etc .Hence the doubt of opponent has no validity.The simili
of computer can be remembered here also . What one feeds to the computer only comes back
as message.
6.Roopakaarya samakhyaascha
Bhidyanthe thathra thathra vai
Aakaasasya na bhedothasthi
Thadwajjeeveshu nirnaya:
The form,deed,name etc are different .But in jeeva as in aakaasa ,there is no difference. The
box may be big,small,made of wood or metal ,ornamental or ordinary.The pot may be a
ghata,karaka,lotta,glass,kuttaka,bucket or any other shape .But its aakaasa is the same .The
human beings assume different names and forms and functions as Suvarna, Udayabhanu,
Abhilash,Sankaracharya, Yesudas,Einstein etc etc but the Athman is the same .
7.Naakaasasya ghataakaaso
Vikaaraavayavou yathaa
Naivaathmana:sadhaa jeevo
Vikaaraavayavou thathaa
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Ghataaakaasa(pot-space)is not the passion or part of chidaakaasa (energy field/cosmic).It is

Chidaakaasa itself (energy field itself).Jeeva is not a part or emotion of Paramathman but
itself .The gold ornament is not a emotion or part of gold but gold itself.The foam and
bubble and wave ,ice etc are not emotion or part of water but water itself.The form,name,
functions,the origin,end, dualities all are like this our imaginations or projections on to the
truth,just for our easy cognition and are not real.
8Yathaa bhavathi baalaanaam
Gaganam malinam malai:
Thathaa bhavathi abudhaanaam
Athmaapi malini malai:
Just as children think that the sky is dirtied by impurities,the people with lesser intellect feel
that the Athman will be dirtied by impurities.Aakaasa is not dirtied by clouds,dust or smoke
.Liek that the effects of karma as impurities does not touch Athman.A thirsty one imagines
that the desert has water,with foam and waves.In fact it is not there.Person with avidya
thinks his Athman is dirtied by sins .But Athman cannot be dirtied . Here some differences
from Kashmera shaivisa has to be noted in Goudapaada and Sankara.Shaivism accepts mala
and malanaasa(imurity and destruction of impurity/sin and destruction of sin as evil).In their
Thripadaarthavaada the three objects Pasu (animal/cow) pathi(Lord of pasu) and paasam
(rope) exists.Pasu also is chinmaathra (unit of energy) but due to repeated recycling through
birth and death cycles it is covered with dirt or mala of several types .Mala is a type of
bondage or paasa by which the pasu is bound to samsaara existence.The three types of
impurities or Mala that bound pasu are Aanavamala (the moolamala or sahajamala which is
the natural causal impurity .Dwaithins call this Moolavidya). Kaarmikamala (that
accumulated due to deeds or karma of various types) Maayeeyamala (impurities
accumulated due to illusions )
Pasu has to go through three stages called sakalam,pralayakala,and vignaanakala .In
sakalam the pasu is covered by all the three impurities.In pralayakala the maayeeyamala is
absent.In Vignaanakala only aanavamala exists.With blessings of Shiva that also is removed
so that pasu ralises his own swaroopa(swaswaroopa)that I am Shiva/Brahman itself. The
shivaanubhoothi or Brahman experience is beyond Nishkala,Naada,Bindu,Kala,Thrika,
maathra,paada,swara,vaak etc .Sankara is a yogin who perpetually visualize that alone
.Therefore he does not think that the impurity is a sin like the lesser intelligences
(interpreters ) have said.He thinks tehm as the covers that mask the view of the seeker from
the truth .(As a Kosa or cover ).In 11th sloka we find this term used .
9.Marane sambhave chaiva
Gathyagamanayorapi
Sthithou sarvasareereshu
Aakaasenaavilakshana:
Death,birth,movement,coming and going,presence in all things – in these lakshana or sign
there are some similarities between Athman and aakaasa.The first four are absent for
both.The last quality is present for both.
10.Samghaathaa:swapnavad sarva
Athmamaayaa visarjitha:
Aadhikye sarva soumye vaa
Nopapathirhi vidyathe
All the combinations are like dreams expelled from the Maaya of Athman.To determine
which of it is equal and more than one ,there is no proof of measurement .The very question
whether a plant,animal,worm,human being , or God is great or lesser or equal is
superfluous because all such difffferences are only maaya or illusionary dualities .The
differences are dreamlike illusions. Then why determine which is great or less? All are
 284 
 

equally illusionary in the Oneness of Brahman.In Brahman no difference between living and
nonliving exists .Then where is difference between sudra and Brahmana or black and
white or between dog and dogeater ? A person who said this opinion ,none other than
Sankaracharya ,is being depicted as a Hindu fundamentalist who made apasudradhikarana
and upheld Brahmanism by the modern historians and social workers.I cannot see any logic
in their attitude or research and feel that it is simply because they have not read Sankara in
original and tried to explore his mind and intellect and his ideas which are totally scientific
and spiritual simultaneously.The sad reason behind this plight is that we have totally
disregarded the study of Sanskrit scriptures which are the jewels of our land while other
nations are studying them.
11. Rasaada yogi ye kosaa
vyaakhyaathaasthai thireeyake
theshaam Athmaparo jeeva:
kham yathaa samprakaasitha:
that Athman explained in Thaithireeyaka with coverings (kosa)like Rasa etc is the Parajeeva.
It is like Kham(aakaasa) revealed and enlightened. The kosa are annamaya(body made of
food –physical),praanamaya(made of breath or vaayu),manomaya(made of mind )
vignaanamaya(wisdom) and inside dwell the aananadamayakosa called Rasamaya .This
blissful state is the selfluminat satha or the chidaakaasa within an individual jeeva.It is
imagining the kosa around it and making them and really it has no such coverings being one
with chidaakaasa or Paramathman.jeeva is really parajeeva or paramathman itself which
imagine that I have coverings and is different from it .Since all coverings are imagined there
is no real impurity for Athman and all impurities are imagined ones only or projected
ones.They are the dreamlike visions the truth makes of itself.Can logic,intellect and
scholarship alone reach the absolute state of Satyam Gnaanam anantham Brahma:? Even if
it is Sankara this is not possible.Unless the right side of brain and its intuition also works
balanced ,no oe can reach that state .Therefore those who argue that the commentator Sankara
would not have created a work like Soundaryalahari which is poetic imagination,has to
carefully consider his own words here.:-
Na Thaarkika parikalpithaathmavath purusha budhipramaanagamya ithyabhipraaya:
As the argumentative logicians imagine ,by the intellect and scholarship alone one cannot
attain the experience of oneness of Athman/Brahman.This swanubhoothi makes all the
difference between a dry scholar and a Rishi/Yogi with self experience + scholarship.
12.Dwayordwayor madhugnaane
Param Brahmaprakaasitha:
Prithivyaam udare chaiva
Yathaakaasa:prakaasitah:
How within the earth as well as within our stomach and intestines the aakaasa is revealed,
just like that in both,Parabrahman is revealed or enlightened .That is the view of
Madhugnaana. Dwayordwayor means the Adhidaivika and Adhyathma.(it is the
continuation of what is said in 11th sloka as Thaithireeyake.Refer Madhumathi,my
commentary on Taithireeya and Mahasamhitha). The purusah who is Thejomaya and
amrithamaya resides in aakaasa as well as in the womb of earth alike .It resides in the womb
of every mother . Thus existing in sarvam(everything-living and nonliving) the dualities
(dwayor dwayor) is lost and adwaya is revealed to all.Brahman is nectar/ amritha/ eternal.It is
madhu or honey .Therefore Brahmagnana is also called Madhugnana or Madhuvidya .The
chapter in Brihadaranyaka Upanishad about Brahmagnana is called MadhuBrahmana.
13.Jeevathmanorananyathwam
Abhedena prasasyathe
Naanaathwm nindyathe yacha
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Thadevam hi samanjasam
The nondifference(ananyathwa)of all jeeva is thus praised as Abheda. Only advaitha is
logically possible theory of Grand unification or oneness .By logic and by intellect one
cannot attain Brahman.It is honeylike sweet and natural to be experienced by intuition and
then ,the argumentative scholarly people are asked to understand that even with logic and
analytic thought that alone is acceptable.That is by both the right and left brain functions the
only acceptable and practicable view is Advaitha and all separatisms should be ended in its
favour.
14.Jeevaathmano prithakthwam yath
Praguthpathe:prakeerthitahm
Bhavishyadvrinyaagounam thanmukhyathwam
hi na yujyathe
Before origin,the difference of Jeeva and Athman which is eulogized is only Gouna (relative)
since it is based on what is to happen in future.There the Mukhyathwa or main nature does
not fit in. When we say “He is preparing food” ,actually there is no food but only grains that
is being processed.But we know that after sometime the grains will form eatable food .The
thing that will become food in near future is here said as food .The imagination of sruthi
before origin, as paramathman and jeevathman as different is like this.The expected outcome
is stated even before it happens by human mind.This is also a relative thing .Moreover ,
before stating :” Thadekshatha”and “ Thathejojaathasrijatha” ,sruthi has also praised the
oneness as “Ekam evaadwitheeyam”.And it also proves the oneness in future by saying “
Thath satyam sa Athmaa thath thwam asi”.Therefore in the interval between these statements
of Advaitha,finding out one statement stating the duality ,one has to assume that it is Gouna
like the sentence “He is preparing food”.Before creation everything was Ekam evaa
Adwitheeyam. Even after creation the jeeva are not different.The differences like body etc are
the dreamlike projections from that One Athman only .And the possibility of cognizing
oneness again is also said several times.Therefore oneness is real nature.Dualities are
illusionary and dreamlike projections .Birth,death,dualities and separatisms of all kinds are
like the difference between ghataakaasa and chidaakaasa as said before.
15.Mrillohavisphulinghaadyai:
Srishtiryaa chodithaanyathaa
Upaaya:sotahvathaaraaya
Naasthibheda:kathanjana
Clay,metal,sparks etc influence several types of creations or productions and it is only a
method for avathaara of Paramathman on earth.There is no difference or duality in
Brahman.The dreamy manyness created is a method for revealing the oneness of jeevathma
and Paramathman in the intellect . In the argument of praana and other senses the senses
understood tehimportance of praana and accepted that it is greatest among them.Like that this
prapancha or cosmos of manyness and dualities of several kinds is to cognize the greatness
and oneness of of Paramathman .The statements of sruthi(scriptures) about creation of
universe,about the timespans like yuga,kalpa etc,is to awaken the message of unity in our
intellect .It is not to tell us that the manyness and dualities were created by the process of
creation,but to show that even with all these multiplicities the cosmos is one with
Paramathamna and we are oen with paramathman .This grand unification scheme comes from
only the most evolved human mind .Athman is EkaParamathman ,sudha,budha,nityamuktha.
Then what is the use of doing Agnihothra? Asks the opponents of poorvapaksha. The answer
is:-
16.Ashramaathrividhaaheena
Madhyamothkrishtadrishtaya:
Upaasanopadishteyam
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Thadartham anukampayaa.
There are three types of ashrama .They are classified as Heena,madhyama and uthama(
lower, middle and upper).For these three stages ,beause of compassion (anukampayaa)
different methods of upaasana has to be given. The ashrama here is for three levels of
cognzing intellects .If we give a higher type of upaasana to a lower intellect it will be difficult
for him/her to perform it.Therefore due to compassion in all (especially in the lower intellect)
the different upaasana were devised as educational methods for them to evolve gradually to
the next step. Pooja, yajna etc are needed for people of middle and lower intellect and in
certain stages of life.The highest intellectual level alone can understand the Advaitha of pure
reason and science .But even lower and middle intellects have to get the swanubhoothi using
the right brain talents.This is the purpose of such an educational procedure.This is the first
theory of Multiple intelligences put to practice in entire world according to scriptura
evidences .
Yanmanasaa an manuthe ye naahyurmmanomatham.Na deva Brahmathwam vidhinedam
yadidam upaasathe(Kena Upanishad) .That which is thought of and analysed and cognized
by mind ,and that which is not thought of,analysed and cognized by mind –both are Brahman.
It is not that which is worshipped as “This” .This means something seen and heard here now.
The definition of Brahman is beyond that but this is incomprehensible to ordinary people and
they will misunderstand it . By the scientific fervour and proof ,the equality of everything as
Adwayaathmadarsana has to be cognized and that requires great intelligence and it never can
be a mass movement of religion .Whatever is outside of this is called a Mithyadarsana
(illusionary vision) and that is a duality due to love and hate ,like and dislike which creates
enmity and violence in society. Why is this said ? Goudapaada says:
17. Swasidhantha vyavasthaasu
Dwaithino nischithaadridam
Parasparam virudhyanthe
Thairayam na virudhyathe
Those dwaithins who are fixed and attached to their own theories and beliefs , hate all others
who do not believe or agree with it.But this(advaitha)does not have enmity to anyone. Most
of the scientists have attachments to their own science and hate other sciences.The
practitioners of oen science (for example Medicine)will object to practitioners of other
branches of medicine as unscientific without trying to understand their viewpoint.Similarly
the different sects oppose each other and spread hatred.During Sankara’s time the Dwaithins
were samkhya,vaiseshika,Boudha and Jaina sects .Each said our view alone is truth .Similarly
a difference between shaiva,vaishnava and saaktha sects had developed after advent of
Budhism in India and that also was creating dualism. Sankara dwelt with the problem and
established oneness and harmony. At present ,the dualism is between other world religions
and Indian philosophy can integrate the views in the light of a mahaadwaitha . Why do
people quarrel over their views and protection of their theories? Simply because they have a
love for the self and a hate for something which they identify as the other (different from self)
and that duality is the cause for all violence . Vedic advaitha on the other hand does not have
that attitude.Nothing is different from self as Athman/Brahman and tehrefor enonviolence
and compassion alone is spread by Advaitha.It doesn’t think that this is mine and that is yours
and does not hate others,because for tehm the other does not exist in God /Brahman . Since it
is free from all dualities ,all raagaa and dwesha ,it is the samyagdarsana or equality in
everything without selfishness or dualities .
18.Adwaitham paramaarthohi
Dwaitham thadbheda uchyathe
Theshaam ubhayathaadwaitham
Thenaayam na virudhyathe
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Advaitha is paramarthasatya or absolute truth.Dvaitha is a transformation o fadvaitha

only.For the dvaithins these (advaitha and dvaitha)are felt as different and contradictory.For
advaithins they are felt as same and not contradictory (since advaitha I sabsolute truth and
dviatha its transformation is relative truth ,not contradictory but complimentary to it). In the
absence of vibrations in sushupthi,Samadhi and in moorcha(coma state) advaithins have
decided that dvaitha is only a transformed state of advaitha which is the realtruth . Suppose a
person is traveling on an elephant.A mad man comes in front and says: I am also on another
elephant.If you are brave enough ,face me with your elephant . What will the person on
elephant do? He knows very well that the madman is under an illusion or hallucination .He
does not have any enmity to that person. Therefore he will ignore the illusion and go along
his path . That is what advaithins usually do with fanatic dvaithins .They do not go for any
quarrel and do not keep any enmity beause he/she knows the truth that all is one and there is
no scope for such enmity or dualities or violences .
19.Maayayaabhidyathehyetha-
Nnannyathaa kum kathanchana
Thathwathobhidyamaanehi
Marthyathaamamritham prajeth
The one without birth (Aja)is never hurt,injured or killed.Maaya makes the feeling that it is
hurt .If the thathwa (principle) of truth is broken ,then it looses its amritha(deathlessness)and
becomes martya (with death) and that does not happen for a birthless one. That which has no
birth will never die.Only if there is a beginning there can be an end.If we identify us with
matter and dualities we feel that we are having birth and death cycles.Once that cycle is
broken we know true identity.But to break the birthless can never happen since it is deathless
too.That is the absolute and all others are relative truths only
20.Ajaathasyaiva bhaavasya
Jaathim ichanthi vaadina:
Ajaathohyamrithobhaavo
Martyathaam katahmeshyathi
The logically arguing intellectuals desire a jaathi for that which is ajaatha .How can a bhaava
that is ajaatha and amritha acquire martyatha or death? This is to be carefully noted.Those
who interpret jaathi as caste especially have to note the meaning of jaathi in Sanskrit. The
people who desire a jaathi(at present translated as caste) for ajaatha is asking for the
impossible ,says Goudapaada. Because how can something which has no birth(ajaatha) have
a property (jaathi)that is obtained only for the born things? Jaathi here means the born things
with specific properties peculiar to that birth .Liek a cow ,a peacock,a human being or a
worm etc .These are all jaathis .For advaithi who has absolute truth as Brahman/Athman
which is ajaatha (in Veda Aja) no jaathi is a barrier and he/she does not accept such dualities.
This concept of Brahman made Brahmana ,the knower of Brahman.Aja or Brahma has no
jaathi and therefore Brahmana ,the knower of Brahman also has no jaathi.He is beyond all
jaathi .
21.Na bhavathyamritham martyam
Na martyam amritham thathaa
Prakritheranyathaa bhaavo
Na kathanchith bhavishyathi
That which is amritha will never become martya.That which is martya can never become
amritha.That which is the natural bhaava is never changed to its opposite bhaava .The sun
never loose its sunness and agni never loose its agniness.
22.Swabhaavenaamrithoyasya
Bhaavo gachathi martyathaam
Krithakenaaamrithasthasya
 288 
 

Katham sthasyathinischala:
That which is amritha by nature ,will not become martya.If one believes like that,for him how
can amritha be fixed or changeless ? If Athman has birth,then Aja never has existed.
Everything should be considered Martya or with end/ death.Then the argument is that
liberation never exists .
23.Bhoothathothabhoothatho vaaapi
Srijyamaane samaasruthi:
Nischitham yukthiyuktham cha
Yathad bhavathi netharath
Whether in past or nonpast ,whether in elements or nonelemnts ,sruthi is equal in all creation.
Whatever is based on natural law and logically proved alone can happen .The others cannot
happen.
24.Nehanaanethi chaamnaayaad
Indro maayaabhirityapi
Ajaaya maanobahudhaa
Maayayaa jaayathethusa:
The sruthi says: There are no many in this cosmos. Indra by magic assumed many forms etc.
By such words ,the One is taking many forms by maaya is clear. Maaya is a sabda used as
prajnaavachana.Since the prajna of Indriya is full of avidya ,it is maayaamaya and hence
called maaya .Sruthi say “Ajaayamaano bahudhaa vijaayathe”.By maaya is born.Agni
cannot become cold.Similarly Aja cannot become jaatha or jaathi.Amritha canot become
martya or mritha.
25.Sambhootherapavaadacha
Sambhavaprathishidyathe
Ko nwenam janayedithi
Kaaranam prathishidyathe
Since there is no sambhoothi,sambhava is negated.Since there is the question ”To give birth
to this who exists” the cause also is negated. Those who do upaasana on sambhoothi enters
the hell called andhathamas(the most dark world) says Isavasya Upanishad.That means if one
has to find the origin of universe one has to enter the hell of a darl spacetime or Blackhole.
And since this also negates the birth of the first Universe ,as a possibility,an event as birth of
the creator of universe is negated .If sambhoothi was there,its upaasna would not have been
negated by sruti.To do upaasana on any form of elements (panchabhootha) which has a birth
,and to do worship of it is thus naturally negated here.Because it has avidya in it.Only when
all forms and all elements of the world and its attachments end in the mind of the worshipper,
the absolute truth of Oneness of Brahman is revealed. What is a sambhava or event as
sambhoothi or birth?
A child is born .That happen in a particular spacetime on a particular latitude,longitude and at
that time the position of the celestial spheres are correctly calculated by the astronomer so
that the event is recorded in spacetime and in memory of a generation. I was born in May 6th
1946 in Punnayurkulam, Kerala means just this.As long as I consider that event as my
sambhoothi or birth,I am only a limited event as a body and form and name that began in a
particular spacetime and m existence is limited by these facts.But the moment I directly
perceive the fact that I am not that body with a name ,born in a specific family,to a particular
parent at a specific spacetime,but a birthless,deathless Athman eternal I know that I never had
a sambhoothi or birth and what I earlier thought to be “My”birth is only a Maaya (illusion)
.Thus the originally thought out illusionary relative truth is negated by the new awareness of
my nature .When one is beyond the event of birth,one naturally is beyond death as
well.Because without birth death is impossible.In the place of duality of avidya,thus the
oneness of Vidya is born.Since the Paramaathmaikyaroopa Vidya is greater and higher truth
 289 
 

than the duality of Avidya which is sambhoothaathmaka ,one has to negate the sambhoothi
and its upasana for the attainment of the higher truth.Because sambhoothi is relative truth.In
the experience of the absolute truth,that relative truth disappears.Birth as a special event in a
particular spacetime disappear . Once we understand the birthless Athman and become one
with it ,we ask ourselves ,if something is birthless and is the first and last what cause it can
have ?If the event of birth itself is illusion, then who is there for its cause ? once we know
rope is a rope and not serpent , who will try to give birth to serpent in rope again?
Sambhoothi of Athman/ Brahman is not there.That means it has no cause either.Naayam
kuthaschinna bhaboova kaschith(kata Upanishad) .I am not born from anything or anybody,
and I am causeless,birthless,deathless,eternal One .Once this is cognized what is the need for
sambhoothi and its upasana or a search for cause of that sambhoothi? But ,until this oneness
is directly felt ,upaasana of sambhoothi,of relative truth is needed .
26.Sa esha nethi netheethi
Vyaakhyaanam nihanutheyatha:
Sarvam agraahyabhaaavena
Hethunaajam prakaasathe.
That ,negates everything which is explained and known as noncognizance “nethi, nethi” (It is
not that ,not that).Thus it is revealed as the Aja or birthless and causeless one. There are
several things in the universe which can be explained by humanintellect and cognized .All
such cognized things are negated one by one as “Brahman is not that,Not that”.Becasue of the
noncognizable quality(agraahyam)of Brahman.By that bhaava of noncognizance is Brahman
negated from all other known and explained things.And it is by that noncognizable nature and
negation of all known,the Brahman is selfrevealing as the birthless causeless one.Thus the
oneness of everything external and internal as Aja, Adwaya ,Athman is again proved by
selfrevelation .This is also proved by intellect again. Thus both by swanubhava or intuitonal
experience of right brain function,and analytic logicl analysis of left brain function one can
prove the oneness or Advaitha of all in Brahman/ Athman .
27.Sathohi mayayaa janma
Yujyathe na thu thathwatha:
Thathwatho jaayathe yasya
Jaatham thasyahi jaayathe.
From satha(truth)happens not true birth ,but birth through illusion or Maya.In the view of
those who think that birth is truth ,it is the born which is reborn.That is they say the born is
reborn again as a new birth.Both birth and rebirth are illusion and Athman is birthless as such
.Just like a magician makes several things from on eobject ,the many are revealed by the One
.For Aja,there is no janma or punarjanma .The absolute truth Aja does not take birth as
Universe. That will be a contradictory dialectical statement to make.Therefore ,the scholars
are compelled to accept a second possibility of rebirth .If we accept that we have to accept an
endless chain of births and rebirths That is also not acceptable for a causeless birthless
one.The acceptable view therefore is the Aja,Eka which has no birth or death,is thought to
have birth and death by illusions (maaya)like a dream .Thus all the problems are solved by
the use of dream analogy .
28.Asatho maayayo janmaa
Thathwatho naiva yujyathevandhyaaputhro na thathwena
Maayayaavaapi jaayathe
From Asath(untruth or emptiness) sath(truth or being) is never born either in theory or in
practice.Even by maaya or illusion this is not possible. Vandhyaaputhra (son of a woman
with no children) is always an untruth.
29.Yathaa swapne dwayaabhaasam
Spandathe maayayaa mana:
 290 
 

Thathaa jaagrad dwayaabhaasam

Spandathe maayayaa mana:
How the mind in dream state vibrates with illusion of dualities ,the same way the mind is
vibrating in jagrad(awakened)also by maaya(illusion) of dualities. The graahya ( object
cognized) ,Graahaka(cognizer) vibrating in both states alike and we feel it too. (These are the
jadaabhaasa and chidaabhaasa –the matter and energy) .
30.Adwayam ch adwayaabhaasam
Mana:swapne na samsaya:
Adwayam cha dwayaabhaasam
Thathaa jaagrannasamsaya:
Both in jagrad and dream mind is really One (adwaya) only.We feel it is dual , no doubt,but it
is nondual . In dream ,objects are seen without gross senses functioning .In same prajna
,Maaya is generating forms of different types in the two states .Thus only prajna exists and
that is one.It produce illusionary structures and expereicnes of different types according to its
positional difference .All such experiences are maaya (whether in jagrad or dream).The
proof or pramaana for the statement is again elaborated in next sloka.
31.Manodrisyam idam dwaitham
Yath kinchith sa charaacharam
Manaso hyamaneebhaave
Dwaitham naivopalabhyathe
The duality of moving,nonmoving,living ,nonliving etc are all visions of mind only.In
absence of mind(amaneebhaava) of sushupthi(dreamless sleep) we do not feel dualities.The
absence and silence of mind also happen in vivekadarsana, vairagya ,Samadhi etc .In al such
states the dualities are merged in oneness (adwaitha) like concept of serpent in concept of
rajju. In the absence of min,the abhaava or lack of duality shows that all dualities are
imaginations of mind only.How is the amaneebhaava produced?
32.Athmasatyaanubodhena
Na samkalpayateh yadaa
Amanasthaam thadaayaaathi
Grahyabhaave thadagraham
When we have the awareness of the Athman as truth,all our samkalpa or imaginations end.
The amanabhaava is then experienced.It is the state where no vishaya or grahya exists,except
Athman .And that is called Agraham 9without graham.) Here again we have to note the
meaning of word Graham in astronomy also.This is a word which is mistakenly translated as
planet in English.The word meaning of graham in Sanskrit is more deep and wide . Graham is
that which makes us aware .It is the state when there is a vishaya to be grasped (a grahya
exists).The role of graham is to make us aware of that agraha state by making us aware of the
grahya .This process is called grahana which again has a limited translation as eclipse. I had
explained the usage of Varahamihira as Graham Bhaano .The state of having no graham or
grahaka ,before creation is made known by study of graham and grahaka and through it the
grahya (the universe and its laws) .This is sometimes done by Vigraha for lesser individuals
.Graha is something which makes us cognize the state of cosmic oneness.But this is a great
intellectual work and every one cannot understand it.A rare Einstein or a Sankara only can
cognize and explain it in detail and it will always remain a cognizance of a minority academic
scholars .For all to know then was created what is called Vigraha ( that which makes us
aware by special process –Viseshena represents the prefix vi to graham) .This is any object
made of panchabhootha.This is now translated as Idol into English.Now upaaasana of any
object-living or nonliving- has another dimension .It is an easy method for common man to
grasp the oneness of entire creation.The ishtadevatha vigraha of each upaasaka makes them
aware that God exists in any form,every form and thus is omnipresent because it is without
 291 
 

form and can manifest in any form. Saiva devotees consider woman as agraha as well as
vigraha .Woman as vigraha is mother,wife,sister,daughter etc experienced in a living woman
thus making one aware of Sakthi of God.Agraha is the female principle without gender
(neuter Mahath) existing in all living and nonliving beings of all genders as Kundalini energy
within the nervous system and as cosmic fire in cosmos.By awakening this the sadhaka has to
make it one with cosmic power to get shiva experience.The same principel is used by
Vaishnavas as Krishna and Radha .Thus the Agraha of the female principle is accepted both
by dwaitha and adwaitha .
33.Akalpakam ajam gnaanam
Gneyaabhinnam prachakshathe
Brahmagneyam ajam nityam
Ajenaajam vibudhyathe
Wisdom which is free from all imaginations and Aja(birthless) is seen as not different from
gneya (to be known) .Grahana or process of cognizance is same as graham or the agent
which makes us wise by giving awareness .Aja,Nitya Brahman is Gneya (to be known).By
Aja ,one has to know Aja. Aja within us is Athman or jeevathman.It is not different from
Brahman ,Paramathman.Only Aja can know Aja . Only birthless Athman can know
birthless Paramathman .
Gnanam (grahanam or cognizing process)= gneyam(graham) to be known
Gneyam= Ajam =Brahman(Athman)
Therefore Gnanam or wisdom=Brahmn/Athman
Thus by Aja we know Aja.The wisdom without imaginations/illusions is same as
Brahmagnaana or Brahman.And that we know with our Athman .Liek sun which is
selfrevealing ,by eternal dense bliss Brahman can selfreveal without the help of any other
object. When the consciousness of truth is revealed all external vishaya and samkalpa are
ended and mind is in perfect calm ,and silence.Then in the absence of fuel as if agni is
quenched mind is controlled and concentrated .The beta waves of brain are quietened and
alpha and even theta waves appear and that is the adwaitha state when amaneebhaava is felt
by us.
34.Nigrheethasya manaso
Nirvikalpasya dheematha:
Prachaara:sa thu vigneya:
Sushupthethanyonya thathsama:
The mind which is controlled,without vikalpa and is brilliant with dhee (intellect) is to be
known.It is different from the mind spoken of in sushupthi (dreamless sleep).This nirvikalpa
state was enquired and experimentally known by practitioners of yoga.In sushupthi there is
thamas or darkness of sleep.Therefore avidya exists in it.The seeds of vaasana which lead to
different karma still exists there.But in the mind of yogi with chithavrithinirodha , in the
fire of awareness of truth all such seeds of avidya are burned and destroyed.Free from all
dust(rajas) of sorrows ,calm and tranquil ,that mind is the seat of all knowledge .
35.Leeyathe hi sushupthetha
Nigriheetham na leeyathe
Thadeva nirbhayam Brahma
Gnaanaalokam samanthatah:
In sushupthi mind becomes leena ( merged) but in Nirodha of Yoga it is not leena and it is
fully awake .That mind is fearless .It spreads equally in everything and is the revealed
wisdom of Brahman.In the commentary to this sloka Sankara says:-
Yathaa graahyagraahakaavidyaakritha maladwayavarjitham thadaa paramadwayam
Brahmaiva”.
 292 
 

The difference or duality of Grahya and Grahaka is the impurity(mala) of avidya.This

aanavamala when removed the fearless Brahman alone exists.This is the idea later developed
by Kashmere shaivism .Brahman being fearless,the enlightened mind of a knower of
Brahman also is fearless.Brahman is shaantha or tranquil.Mind also is like that when one has
advaitha knowledge.Gnana or wisdom is thus the nature of Athman as energy .Energy is light
and sound .The dense form of Brahman is only that .By the word Samanthatah means that
which spreads alike in everything ,and also that is continuous like Vyoma (Spacetime
continuum ) as energy field.Thus the mind assume the nature of Brahman as an energy field
that spreads light and sound (enlightenment and sound /advice message knowledge as
communication etc) to all ,to every direction alike and simultaneously .
36.Ajam anidram aswapnam anaamakam aroopakam
Sakrithibhaaatham sarvagnam nopachaara:kathanchana.
Brahman is birthless,sleepless and always witnessing everything,dreamless , without name
and form,doer of good,and revealing ,and knower of everything . For these adjectives there
are no upachaara .Where all words are inadequate (yatho vacho nivarthanthe) is that state
called the paramadhaama (ultimate abode).It is always bhaaroopa(form of light/enlightened)
and therefore in it grahanam ,aavirbhaava and thirobhaava etc never happen.(grahana is
cognizance and eclipse . aavirbhaava is birth and coming .Thirobhaava is death/end and
disappearance).We imagine that such things happen to it because of the position o fearth and
our position as observers on it .All these are relative truths.In reality the source of light
energy for earth never rises,never sets and it is always witnessing everything,spreading
energy and light and sound and is the eternal source of energy and hence is Bhaaroopa.In sun
there is only day and no night.There is no shadow either insun.By the eternal light and energy
sun is sakrithvibhaatha or always good deeds and always light .It is everything for solar
system and its functions. It is the symbol of light or wisdom and therefore sarvagna and
witness (sarvasakshi) .The nature of Brahman is thus equated to that of sun as
nityabudhamuktha and bhaaroopa.The sun has nothing else to do other than witness and
spread light of wisdom to entire solar system.the Brahmagna also has nothing else to do .
37.Sarvaabhilaapavigatha:
Sarvachinthaasamuthitha:
Suprasaantha:sakrithjyothi:
Samadhi rachalothabhaya:
Without any desires left ,elevated from all thought processes ,and beyond them, as a perfectly
tranquil and peaceful ,enlightened one without moving from that state of Samadhi and always
fearless the knower of Brahman is one with Brahman. Abhilaapa means all names and words
and organs of functions.To cross beyond word,name,form and functions is to be one with
Brahman.It is not only the vaikhari or spoken word but also the written word,as well as the
thought within are crossed beyond by yogin in Samadhi so that mind is silenced totally .It is
not an external silence alone but perfect internal silence.
Apraanohyamanaa:subrohyaksharaathparatha:para (mundaka Upanishad).All organs of all
functions ,all akshara is crossed in Brahmasamadhi or Brahmisthithi of Gita.By conquering
all subjects and objects it is suprasantha or tranquil.Since it is enlightened forever it is
sakrithjyothi.Since Brahman is known only with prajna in Samadhi ,it is Samadhi state .The
absence of any vikriya makes it achala and abhaya.
38.Grahona thanthranotsarga-
Schithaa yathra na vidyathe
Athmasamstham thathaa gnaana m
Ajaathi samathaam gathim.
In it there is no graham ,no utsarga,no thought,no vidya .It is ajaaathi,attained samatha and is
gnaana which is within Athman . Brahman has no graham and grahana.There is no rise or
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fall.No subjects or passions.In that organless state no word,thought,vidya or avidya exists.In

the absence of mind how can these be there? In mind when the truth and its consciousness
alone shines ,that mind experience total absence of vishaya and their indriya .Only the gnaana
which is Athmasamstha is enlighted in it.That mind has no jaathi and hence is ajaathi .
Ajaathi jaathivarjitham ,says Sankarabhaashya.The Brahman which has attained sarvathra
samatha(equality in everything) has no dualities or separatisms at all.No inequalities exist
there.No jaathibheda exists there.All living and nonliving worlds are equally known and
loved as Athman/Brahman . In the beginning of the kaarika was said ,I will explain the state
of akarpanya, ajathi and samatha .With this sloka Goudapaada has fulfilled that expalantion
and promise according to Sankara .Whatever is not consciousness of the Athmasatya are
vishaya of karpanya. Gargi,withoutknowing that akshara whoever leaves this world are
kripana says Yajnavalkya in Brihadaranyaka Upanishad ( yo vaa ethad aksharam
Gargyadwithwasmaallokaath praithi sa kripana) .This is quoted here by Sankaar.Only those
had experienced the truth of Athman become Brahmana ,says Sankara.That is Brahmanya
and Brahmanism means that state which has no dualities and is beyond all Jaathi (ajaathi)
.Praapyai thath sarva:krithakrithyo Brahmano Bhavatheethyabhipraaya:
Nowhere is said that a person aquires Brahmanya by mere birth alone.
39.Asparsayogo vai naama:
Durdasha:sarvayogibhi:
Yogi no bibhyathi hyasmaad
Abhaye bhayadarsina:
That yoga which is known as Asparsayoga is difficult to be visualized even by great Yogins.
They see fear in the fearless and are afraid of it. Braahmanya is here called asparsayoga
because it has sacrificed touch or attachment to all other things .This asparsayoga famous in
Upanishad teaching is seen with fear by yogins even.Sankara says if the wisdom of vedantha
is absent ,practice of yoga alone will not confer this fearless state of Brahman and it is lack of
vedanthic wisdom that makes yogin shun away from this .Only withconsciousness of enquiry
into truth of Athman one attain asparsayoga.The fearless state of asparsayoga is nirvikalpa
and in it the individuality of the yogin may be lost .Yogins fearing this loss of individual
personality and mistaking it as Athmanaasa (loss of Athman) see fear in the fearless.Because
they have no experience of truth as Athman this misunderstanding happen.The
asparsaavastha of Brahman and knowers of Brahman(Brahmana) is nonattachment to
anything mundane and always being in the enquiry of Athman,the truth .This is mistaken as
the class and caste and untouchability by people with lesser intellect.Unless we learn what the
original scriptures have said about it,our misunderstandings will continue.Making Sankara
and the intellectuals responsible for such gross injustice is injustice because they never have
propagated such ideas of inequality as we have seen from the texts.
40 Manaso nigrahaayatharam
Abhayam sarvayoginaam
Du:kha kshaya prabhodaschaapi
Akshayaa shaanthireva cha
When one controls mind,yogins also get the fearless state .Then end of sorrow,wisdom and
endless peace are attained
41.Utseka udadheryaduath
Kusaagrenaikabindunaa
Manaso nigrahasthaduath
Bhavedapari khedatha:
Just like the ocean is tried to be dried up with a grassblade,drop by drop,without laziness
people continue to try to control mind day by day. We know that to dry up ocean by
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grassblade is impossible however much we try for it.So there is a hidden meaning that to try
day by day to control mind part by part is also
impossible.
42.Upaayena nigruhneeyaad
Vikshiptham kaamabhogayo:
Suprasannam laye chaiva
Yathaakaamo layasthathaa
The mind which is bound to enjoyment of several types of desires have to be controlled by
Upaaya (methods).Similarly one has to control the mind that is merged in laya or bliss .Just
as desire,laya also is a bondage to mind. Here the mind’s two states –one in vikshiptha state
and other in sushupthi when mind is happily in deep sleep-are compared.The enjoyment of
desires(kaamabhoga)is a type of deep sleep .To control such kaamabhoga is to awaken such a
sleeping mind from desires.It is awakening toAthmabodha(consciousness of Athman).In
samadhi mind does not become in laya state as in sushupthi.There is no sleep in Samadhi and
mind is witnessing fully awakened state . To control mind is to control all kaamabhoga as
well as to control the state of deep sleep or total laya in sleep which is a lazy state .Both
kaama and laya cause problems in awakening of Athmabodha. What is the upaaya or way to
awaken mind from such states?
43.Du:kham sarvam anusmrithya
Kaamabhogaannivarthayeth
Jam sarvam anusmritya
Jaatham naivathu pasyathi
Remember that every desire has inbuilt pain and sorrow in it.Thus get out of desires.
Remember that everything is Aja(birthless) .Then you wont see anything that is having
Jaathi(birth).The entire physical gross universe with birth and death will be lost to our eyes
and we will be seeing only the subtle truth that is ever present . All dualities give sorrows.
Both desires and their enjoyments give sorrow.By that we have to develop vairagya.To have
vairagya ,remembrance of the sorrows of desires is needed.That is what Budha did .If we
follow the advice of our sassthraacharya(teachers of our sciences)that everything is Aja or
birthless,and everything is Brahman,we will be relieved from everything opposite to it .The
precise word used is jaatha or jaathi.Knowing Aja /Brahman in everything the Brahmagna is
free or liberated from its opposite ,the jaatha/Jaathi .For Brahmana there is only One ,and
there is no duality or manyness.This is the strongest point one has to remember for upholding
the dharma of Brahma or Brahmanism as the modern people call it.
44.Laye sambodhayechitham
Vikshiptham samayeth puna:
Sa kashaayam vijaaneeyath
Samapraaptham na chaalayeth
The chitha which is in laya should be awakened.Then end all vikshiptha in it . Know those
with kashaaya.(sour).Do not move that has already attained a sama or equal /balanced state.
Sakashaayam means saraagam .Or with likes and dislikes and the sour and sweet associated
with it.Mind has the seed of raagadwesha and that has to be destroyed with its root.Thus,once
made balanced or equalized,that mind should not be allowed to be disturbed by anything.
Protect it from disturbances and keep it away from the mundane pleasures and pains and their
vishaya.
45.Naasaadayeth sukham thathra
Ni:samgha:prajnayaa bhaveth
Nischalam nisrachitham
Ekeekuryaath prayathnatha:
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There one should not try to enjoy pleasures.By prajna,become ni:samgha or non-attached to
anything.In the moments of Samadhi the yogin may feel extreme bliss or ecstacy .But he/she
should not allow mind to be totally in laya state in that bliss and become attached to that.Even
attachment to that bliss should be sacrificed.By prajna ,by wisdom,one should think that even
this bliss is due to avidya and become nonattached to it and nondesirous of even that
bliss.The chitha which is totally free from likes and from bliss,is quiet and nonmoving and
silent .It doesntmove from one to another.It is concentrated in One (Ekeekritha) in the satha
(truth) of chith(energy or chitha) and is fixed in Brahman alone.
46.Yadaa na leeyathe chitham
Na cha vikshipyathe puna:
Aninganam anaabhaasam
Nishpannam Brahmathathadhaa
When the chitha become free from laya ,and from vikshipta then it is
Aninghana (movementless) and anaabhaasa(which does not reveal any vishaya of the sense
organs) and that is Brahman. The chitha is not in laya like sushupthi.It is not enjoying in
sense pleasures as in vikshipta state .That chitha is called movementless like a flame kept
without wind ,(nivaathapradeepa) and that achala stste is Brahman.It does not reveal any
dualities of the senses and their vishaya and is thus Shiva .That sath,chith,ananda form is
called Brahman by Sankara .
47.Swastham shaantham sa nirvaanam
Akathyam sukham uthamam
Ajam ajena gneyena
Sarvagnam parichakshathe
It is quiet,peaceful,and in Nirvaana state .It is Aja(birthless).By Aja as well as by Gneya (to
be known) it is sarvagna (allknowing). That bliss is quiet ,silent, peaceful with no disturbance
at all external or internal.It cannot be told ,but can be experienced and is the best state
possible for any human being.It is the ultimate one can reach with our brain structure.That
bliss is revealed to oneself and is within ones Athman(Athmasthitham).It is
sarvaanarthopasamam (destroying all the mishaps ).It is sign of Athmanweshanabodha
(consciousness of enquiry of Athman). Sanirvaanam nirvrithir nirvaanam kaivalyam
sahanirvaane na varthathe –says Sankara. That is the ecstacy of Nirvaana which no one can
express by words but experience in oneself and which is praised by all the sages of our land
.This is the state which Budha also experimented with .Naaradabhakthisuthra calls it
anirvachaneeya and Goudapaada calls it akathya .(indefinable,unatterable).It is like butter
enjoyed by a dumb person according to Narada.Why is it indefinable and unutterable?
Because of its subject being the rarest and the greatest experience beyond everything known
and said .That is nirathisaya (most wonderful and there is nothing more wonderful than that
).This is direct perception of yogin which is not communicated by words .It is not like
mundane pleasures which have a beginning and end and are followed by sorrows.This is not
different from the birthless and deathless Brahman .Therefore this is Sarvagna or allknowing.
We have the words from Sankara as commentary to these words .Sankara had ascended
sarvagnapeeta because he had attained this state and the entire subcontinent had experienced
it not only from his commentaries but also from his unuttered Samadhi experiences which he
communicated in silence ,in Samadhi. Gurosthu mounam akhyaatah: shishya
chinnasamsaya: is his own words.It is from the Guru’s silence in Samadhi that the shishya
becomes doubtless about Brahman and its experience ,not from the sabdajaalam
mahaaranyam chithabramanakaaranam. Even after getting such words from him, it is absurd
that at least some of us try to say that Sankara was just an argumentative scholar and
commentator and his creativity as swanubhoothi on the indefinable beauty of Brahman
experience does not belong to him.The Nirvaan aof Budha and Sarvagnatah of Sankara are
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not different as we see from this explanation of Goudapaada.The yogasuthra also say the
same thing .And yoga was present in India at least from IVC/Harappan period where we get
pictures of a yogin (seals).
48.Na kaschith jaayathe jeeva:
Sambhavothasya na vidyathe
Ethatham uthamam satyam
Yathra kinchinnajaayathe
Jeeva is not born.It does not know that event either.In which nothing is born,that is the best
truth. Jeeva is not born as enjoyer or bhoktha.In Aja which is one,and by nature birthless ,the
event of birth and its time (origin and time of origin) has no cause.It is timeless.It is anaadi
and anantha (beginningless,endless and hence timeless).Since there is no cause for its
nature(swabhaava) jeeva never is born. This truth is the best truth,than all the truths
mentioned by way of upaaya(paths) of yoga.Because this is satyaswaroopa itself(form of
truth).All jadaabhaasa, chidaabhaasa then become relative truths.The one without such
dualities alone is the supreme absolute truth.In that absolute truth Brahman which is pure
energy field ,not even a paramaanu jeeva is born or ended .All exist there forever in
unmanifested state forever and from time to time get manifested.This cyclical unmanifested
and manifested state continue forever in the Aja ,Anantha Brahman and nothing is born,or
lost in it.
Alathashanthiprakarana:
In the beginning of a saasthra(science) it is c ustomary to worship the first creator of
Advaithadarsana and who is of the swaroopa (form) of One (advaitha). Sankarabhashya says
the first sloka of Alathasanthiprakarana of Goudapaada is this worship.That means,neither
Sankara ,nor Goudapaada is the first discoverer of Advaitha but this had been known to
Indian sages from time immemorial.
1.Gnaanenaakaaasakalpena
Dharmaan yo gaganopamaan
Gneyaabhinnena sambudha-
Stham vande dwipadaam varam.
That person who is greatest among all two-footed(human beings) and who has known dharma
equal to the aakaasa (Brahmadharma) by wisdom equal to aakaasa,and has gnaana not
different from gneya is propitiated . The gnaana and gneya are both equivalent to aakaasa and
by knowing them the gnaatha also (knower) is equal to aakaasa .Aakasa being Brahmalinga
according to Brahmasuthra ,the knower is equated thus to Brahman.The rays of light ,like
sunrays,spread always in all directions everywhere in the field of energy called aakaasa or
spacetime continuum.From that mandala of light which is gneya(to be known) the gnaatah of
Brahman is not different.Dwipada means : with two feet –human beings.The dwipadi of
Gayathri meter . Gayathri has ekapadi, dwipadi,thripadi ,chathushpadi and thureeya without
any pada.The dwipadi is within the mandala or field of sun ,as Sambudha ,SuryaNaraayana as
Iswara. The Guru is here equated with that Bhagavan SuryaNarayana who spreads light of
wisdom and expel darkness.Thus the first Guru of Advaitha is Bhagavan Narayana ,Surya as
his symbol. By this Namaskaarasloka Sankara also says that the subject of this prakarana is
the visualization of absolute truth (paramarthasatha) which is devoid of differences between
gnaana(wisdom), gneya(the object to be known)and gnaatha(knower).After doing
namaskaram to Guru of advaitha,namaskaram to science of advaitha itself is done.
2.Asparsayogovai naama
Sarvasathwa sukhohitha:
Avivaadothavirudhascha
Desithastham namaamyaham.
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I do namaskara to that which has the name of ASparsayoga ,which is a blissful blessing for
all sathwa(beings) and also hitha( good for all) and which is advised without any vivaada
(without controversies with any science) and avirudha( has no opposites or dialectical inbuilt
controversies either). That which has no touch or attachment to anything is Brahamn and that
is why it is asparsayoga.Even thapas has form of sorrow.The asparsayoga is on the other hand
bliss and blessing and that brings only good and auspiciousness to all beings (not only to the
practitioner).It never move away from that nature of sarvabhoothahitha and thus brings
permanent bliss to entire world from each practitioner.It is free from all arguments and
controversies and includes all opposite opinions in its compassionate fold of embrace and
integrates everything .Advaitha is avirudha.How is dvaitha having virudha or opposites
that clash with each other ?
3.Bhoothasya jaatham ichanthi
Vaadina:kechidevahi
Abhoothasyaaredheeraa
Vivanthe “parasparam
Those who argue desire birth for elements.Others boldly desire birth for nonelements
(abhootha).They go on opposing and argueing each other.The first group were the
navasamkhya of Sankara period.The second were the vaiseshika of Sankara’s period .
4.Bhootham na jaayathe kimchid
Abhootham naiva jaayathe
Vivadanthodvayaa hyevam
Ajaanim khyaapayanthi the
Bhootham(elements as well as the things that were existent in the past) is not born.The
abhootha(that was not in the past,and that without elements) also is not born .thus both these
arguments itself prove ajathi( birthlessness and lack of jaathi) . That which is already existent
is not born again.That which never existed before will not be created also. Thsu the samkhya
theory is refuted by vaiseshika and naiyayika , and view of vaiseshika and naiyayika by the
samkhya .Thus they mutually nullify their own arguments .By this itself the truth of ajaathi
(which is the advaithin’s view)is proved.It is not needed for advaithins to argue because they
themselves have nullified their views and made a statement in favour of advaithic view by
that nullification.
5.Khyaapyamaanamjaathimthair
Anumodaa vahe vayam
Vivaadaamonathai:saardham
Avivaadam nibodhatha:
By their arguments ajathi is already proven.We(advaithins)just praise (anumoda) that
ajathi.We are thus not arguing with them. Know this truth that there is no argument or
controversy with them for advaithins. Ajaathi is praised by advaithin.There is no jaathi.There
is no birth and therefore there is no jaathi.This is proven already by the arguments and
controversies between the samkhya,vaiseshika and naiyayika and what advaidin do is not
making a further controversy ,but summing up their arguments and praising their mutual
negation of jaathi and proof of ajaathi.therefore no controversy exists between these theories
and advaitha.This is the first thing that all the modern historians of philosophy of India
should carefully read .Then they will stop spreading misunderstanding about Sankara and
advaitha being enmical to all other systems of the land .Sankara in his bhasya says to his
disciples that this noncontroversial satnd of advaitha should be first cognized .
6.Ajaathasyaiva dharmasya
Jaathimichanthi vaadina:
Ajaathohyamritho dharmo
Marthyathaam katham eshathi
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The argumentators desire jaathi for something which is ajaatha.How can a dharma which is
amritha and ajaatha be jaatha and martya (with death)? In the climax of the argument whether
from sath or asath(truth and untruth) birth happen, the truth that birth never happens is
revealed.
7.Na bhavathyamritham martyam
Na martyam amritham thathaa
Prakritheranyathaa bhaavo
Na kathanchith bhavishyathi
Amritha will never become martya.Martya wil never become amritha.A bhaava opposite to
its nature is never assumed by an object .In sun we will never see coldness.In fire also it is so.
8.Swabhaave naamritho yasya
Dharmo gachathi martyathaam
Krithakenaamrithasthasya
Katham sthaasyathinischa:
If someone believes that a thing which by its nature is amritha(eternal) attains the dharma of
martyatha (death or end) , how can he/she believe that the amrithathwa atatined by his own
good deeds is eternal ? That is ,he cannot believe in his own good deeds bringing eternal bliss
.Even in mundane experience we do not see the nature of an object changes to an opposite
nature.Then how can the nature of paramarthasatha or absolute truth change from amritha to
mritha nd vice versa ?
9.Saamsidhiki swabhaviki
Sahajaa akrithaa cha yaa
Prakrithi:sethi vigneyaa
Swabhaavam na jahaathiyaa
Prakrithi or nature eis that which does not discard its quality which is aquired by
samygsidhi( equalized or balanced sidhi) ,swabhavika ( that which is present by nature in it)
,sahaja(that which accompanies it) ,and akritha(without any functions). For yogins and sidha
the prakrithi of animaadhi sidhi is attained by the yoga they follow and is samsidhiki.In all
times (past,present and future)it doesn’t leave them .As if heat in fire,the qualities are ever
present in them even if tehri position change in space and time.Therefore the sidhi is like the
power of flight(aakaasagamana) for birds ,the sahaja(accompanying) and natural quality in
them, without any effort already present in Athman forever.
10.Jaraamarananirmukthaa
Sarve dharma:swabhaavathaa
Jaraamaranamichantha383
Schyvanthe thanmaneeshayaa
All dharma by nature are free from old age and death.Those who desire old age and death,by
their intellect move away from their nature.Athman has no old age or death .Jeevathman do
not have birth,death or old age .(Only body has it).That is the prakrithi of Athman.When one
person starts arguing that “I am not Athman. But this body with birth,death,old age and
diseases etc” then they move away from Athman and its nature to body and its nature . The
samkhya who are arguing for good gnaana(sajjanivaadi) believe in the cause resides
effect.Their argument is broken by vaiseshika as follows:
11.Kaaranam yasya vai kaaryam
Kaaranam thasya jaayathe
Jaayamaanam katham Ajam
Bhinnam nityam katham cha thath
For those who believe cause itself is effect ,the cause has a birth or origin.If something is
born,then how is that called Aja? If that is different how can that be Nitya(eternal)?
Pradhaana as cause is born as Mahad as effect according to a sect of samkhya.Then how is
 299 
 

the pradhaana called Aja ,if it is same as effect ? How is an Aj abe born? The nitya
(pradhana) is imagined with different parts , (bhinna,saavayava videerna) etc .then how is it
Nitya? It has lost its Nitya quality .Something divisible can never be eka,aja or nitya .The
eka,nitya and aja has to be an indivisible eternal thing only.
12.Kaaranaad yaddyanyathwa
Matha:kaaryam ajam yadi
Jaayamaanaadhivaikaaryaath
Kaaranam the katham dhruvam
If cause and effect are considered as same,and then effect also is aja ,the effect which is born
from cause considered abhinna from cause,how can be the cause considered nitya ?
Kaarana=Aja
Kaarana=karya
Therefore kaarya=Aja
Then how kaarya= jaayamaana will be truth?
Karya cannot be jaayamaana and jaatah and truth at same time . Is it possible to boil one half
of an egg and eat it and keep the other half for generating a new hen ?
13.Ajaad vai jaayatheyasya
Drishtaanthasthasya naasthi vai
Jaathaacha jaayamaanasya
Na vyavasthaa prasajyathe
For those who say that from aja is born,there is no example .There cant be any law or
vyavastha for being born from born.To say that something is born from that which is never
born ,we wont have an example for that to be pointed out and verified.If we say born from a
born one,then a series of born ones prior has to be imagined which will never have an
end.Thus an endless series of births and deaths have to be imagined.
14.Hethoraadi: phalam yeshaam
Hethuraadi :phalasya cha
Hetho:phalasya chaanaadi
Katham thairupavarnyathe
The one who says the beginning of cause is effect,and beginning of effect is cause ,how can
he evr argue the endless and beginingless nature of a cause or of an effect ? By dharma the
complex gross body is formed.By this body the dharma are generated.If someone says like
that ,how can say that both are beginningless? Each then have a beginning in another and that
chain is nonending .
15.Hethoraadi:phalam yeshaaam
Aadirhethu phalasya cah
Thathaa janma bhavetheshaam
Puthraajjanmapithruryathaa
The first effect of cause is effect and that of effect is cause are arguing that the son is the
cause of father’s birth and father is the cause of sons birth.
Hethu (cause) Effect (phala)
Kaarana Kaarya
Dharma /karma Dehasamghaatha (body)
Father Son
16.Sambhave hethuphalayor
Eshithavya :kramasthwayaa
Yugapath sambhave yasmaad
Asambandho vishaanavath
If we find in the origin of cause and effect an order as one after the other,then that order has
to be enquired into.Because ,if they happen simultaneously ,they need not have association or
 300 
 

contact as if the horns of an animal. The horns of an animal are originating at the same
time.But one horn is not the cause of the other horn.There is another common cause for
both.That common cause has to be researched and found out . Why is there no association of
cause and effect for the simultaneously developing or originating things?
17.Phalaadutpadyamaana:sa-
Nnateh hethu :prasidhyathi
Aprasidha :katham hethu:
Phalam utpaadayishyathi
Cause originating from effect is not famous since it is not common.How can a unknown or
infamous hethu can produce effect? From effect or karya (phala) to generate a cause is like a
son giving birth to a father or like a horn of rabbit ,totally impossible.How can from
something which is not yet happened ,the already happened can be generated ?
18.Yadi hetho :phalaath sidhi:
Phalasidhischa hethuna:
Katahrath purvanishpannam
Yasya sidhirapekshayaa
From effect the cause is obtained and the attainment of effect is from cause .In that case
which was the first ? Cause or effect ? By which was that first obtained ?
19.Asakthiraparignaanam
Kramakopo thathavaapuna:
Evam hi sarvathaa budhair
Ajaathi :parideepithaa.
What we call inability or lack of power is only lack of knowledge (ignorance). Or ,the
difference in its kopa(imbalance) will be in an order (of proportion ). Thus by the intellectuals
always ajaathi is revealed and never jaathi. Asakthi or lack of power is only agnaana or
avidya .The proportion of this imbalance vary in different people .The arguments are from
different proportions or ratios of levels of knowledge only .The intellectuals therefore argue
1.The statement that cause and effect are born from each other ,and both are anaadi (without
beginning) is either wrong or
2.There should be difference in the order or krama. The intellectual (called here as Budha –
one with budhi/intellect)do introspective analysis like that and find the truth that satya is
ajathi(without birth or jaathi).Thus birth and death do not exist for truth .This experience is
obtained in Nirvana or Samadhi for a Budha ,not by logical analysis alone . Now we know
why Goudapaada call the first Guru of Advaitha in the first sloka as Sambudha .All the
adavitha acharya who see the truth of ajaathi are also called Budha here by Goudapaada .
These people who believe that there is no jaathi and know Brahman are the Brahmana
educators .
20. Beejaankurakhyo drishtaantha:
Sadaa saadhya samohisa:
Na hi sadhyasamo hethu
Sidhou sadhyasya yujyathe
The opinion of purvapaksah that cause and effect are like seed and sprout is now examined:
The example of seed and sprout is always equal to saadhyam.The hethu which is equal to
saadhyam will not be suitable for the sidhi of the sadhyam. In the example the annadi nature
of seed and sprout is not proven.Therefore the example is not fit to be taken as an example
.For each seed there is a birth or beginning and an end.There is orderly births and deaths for
them.There is no anaaadi nature for the seed .The anaaditwa exists only for the process of
continuation of the race of the seed and not for the seed itself.
21.Poorvaaparaa parignaanam
Ajaathe :parideepakam
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Jaayamaanadhivai dharmaath
Katham poorvam na grihyathe
The lack of knowledge about the past and future proves the ajaathi or lack of birth .If dharma
was something born ,its past cause would have been cognized. The origin of past universes
and the future universes and their laws are unknown or partially known only .This lack of
knowledge itself shows the ajaathi or lack of birth or origin of timespace and its structural
laws . The child is born.We know its parents as its cause.We are unable to know in that way ,
the creator of this timeless spaceless field and its structural laws and its cause . Therefore our
very lack of knowledge or partial knowledge is considered as the proof for the ajaathi of
Brahman as well as Brahmanda .Thus truth is revealed here by our ignorance and partial
knowledge ,not by our intellect and its powers of analysis.Comprehension is by intuition ,a
right brain integration of everything .
22.Swatho vaaparathovaapi
Na kinchid vasthu jaayathe
Sadasath sadasaduaapi
Na kinchid vasthu jaayathe
Swam(mine)aparam( that of another/you).From these no object is born.No object that is sad
or asad is born. Bhashya of Sankara says: yeshaam punarjanireva jaayatha ithi
kriyaakaarakaphalaikathwam abhyupagamyathe kshanikathwam cha vasthu na: the doorathe
eva nyaayaapethaa :idam itham
ithyavadaathakshanaantharaanavasthaanaadananubhoothasya
smrithyanupapathescha”.
Whatever is born is only a rebirth .The kriya,karaka and phala are one.All things are
temporary or kshanika .Whoever thinks like this,are far far away from logic(nyaaya).For their
opinion they caanot know about any object that this is of this type or nature.Because if
everything is temporary ,the moment we see and grasp that object ,it disappears from memory
which is also temporary.Thus for tehm gnaana is temporary or kshanika .Their gnaana and
memory (cognition and memory) being kshanika their gnaana is anitya (not eternal) .This
opinion is for all people who argue for temporary nature of gnaana and therefore it pertains to
Budhist thinkers who had argued with kshanikathwavaada .This is the only reason for arguing
that Sankara was enemy of Budhists .But ,if we look at the argument ,Sankara is
academically, logically stating a contradiction that had occurred in the argument of the
Budhists and his discussion is purely academical and scientific and this is the method adopted
throughout Indian history and prehistory by scholars of academic excellance .This is what we
modern intellectuals also expect from our colleagues and dream of .To say that Sankara had
religious intolerance to Budhism is to show total ignorance about both Budhism and Advaita
philosophy and the educational academic systems of this ancient land and nothing else.
What I would suggest is to learn the original texts and commentaries of such stalwarts and
then form opinions instead of being mislead by the different levels of ignorances spreading
tales .
23.Hethurnnajaaayathethanaade:
Phalam chaapi swabhaavana:
Aadir na vidyathe yasya
Thasyannahyaadirnnavidyathe
From Annadi(without a beginning) by its nature cause or effect is not born.For something
without beginning ,no beginning can exist.Anaadi is lack of beginning. In that a birth or
something with a beginning cannot happen because of its very nature of anaadithwa.
24.Prajnapthe sa nimithathwam
Anyathaa dwayanaa satha:
Samklesasyopalabdhescha
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Parathanthraasthithaamathaa
For prajna ,you see a cause in yor logical view.For the cause itself we see a cause in that view
of elements (bhoothadarsana) Dvaitha philosophy see the casue of prajna in the experience of
sorrows.Advithins see beyond that .They see a sorrowless one in which the sorrows are only
dreamlike projections . The ghata (pot)etc which are external things leading to basis of amana
state (lack of mind state ) and the causelessness of manyness are accepted by advaithin only
by the principle of bhoothadarsana.Bhoothadarsana is seeing the subtlest elemental nature of
every object .Once we know that all these are ultimately energy only ,then the manyness
becomes untruth.Knowing ghata as clay,ornament as gold ore,dressa s thread,ocean as wave
etc is going into the subtle state of every matter and by that kanaada had reached paramaanu(
subatomic particle).The advaithins say we have reached sabdapratyaya state by that
bhoothadarsana .Utharothara is the word used.That is again and again going subtler the
pratyaya of sound (sabda) is reached by advaitha . In 24th sloka commentary Sankara said
about the prajna that is form of light ,without varna(colours) and here he says that advaitha
reached the state of sound by doing such subtle view in depth .To divide a object again and
again into components into elements,subatomic particles ,light energy ,then last comes the
sound waves or the sine waves and its principle .Once this subtlest stage of every object in
this universe is seen as naada or sound as sine wave harmonics , the external mundane worlds
cease to exist .They become illusionary to the sight of a learned person.People in sushupthi
and Samadhi does not see any illusionary visions which disturb jagrad and swapna states.A
person with illusion or a mad man see things differently from a person without illusions.
When a ordinary man see a chair and a table a Newton may see a spaceoccupying object in
classical time and Einstein may see a dance of energy particles only.While dvaithins with
logic see the external things in manyness and duality.advaithin see its enlightened energy
state and sound wave emissions as sine waves.A pateeganithgna(knower of mathematics) see
the mass of graham(planet) and its gathi(movement )due to mass and velocity while a
bheejaganithagna ( relativistic astrophysics) see only chith or energy in it with its laws of
motion or spread.Classical science see moving saayana worlds and its laws and from it
calculates calendars and argue over the precision of equinox.Quantum astrophysics see
jyothis that is nirayana and restrict to subtlest .Advaithin integrates all these wholistically.
26.Chitham na samsprisathyartham
Naarthaabhaasam thatahiva cha
Abhoothohi ya thaschaartho
Naarthaabhaasasthatah:prithak
The chith adoes not touch meaning.Neither it touch the arthaabhaasa or difference in meaning
.Artha or meaning is abhootha (nonelemental) and arthaabhaasa (differences of meanings) is
not different from that (abhootha).
Advaitha is asparsayoga.Chith being energy and light does not bother about anything ,not
even objects and their meanings .Nonliving and living things are the arthaabhaasa here .All
are alike for chith .No difference between living, nonliving,their meanings and names etc .All
exist as oen in chith energy .The entire creation as sound and light waves is spreading
simultaneously in all directions to all alike without any discrimination whatsoever and the
advaithin has reached that Brahman state which has no jaathi or class or any other difference
at all.Chitham is enlightened ,shivam and beautiful in that state ,giving energy of light
(wisdom) to all but not attached to anything .
27.Nimitham na sadaachitham
Samsprisa thwadhuasuthrishu
Animithoviparyaasa:
Katham thasya bhavishyathi
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The consciousness (chitham) in all the three phases of time ,does not touch any external
object at all.How can it then change from causeless to cause ?So for people who argue that
prajna has cause (sanimitha)Advaithin who see bhoothadarsana ask this .Only chith energy
exists .In it no kula,birth, matter, movement ,time,space,directions,cause or effect exists .
28.Thasmaannajaayathe chitham
Chithadrisyam na jaayathe
Thasyapasyanthi ye jaathim
Khe vaipasyanthithe padam
Chith ais never born.It is Aja. If chitha is unborn,the visions of chitha cannot be born. Those
who see jaathi in such a vision (this prapancha) is like seeing the birds feetmark in aakaasa
(sky ). Aakaasa is indivisible into parts yet astronomers for the sake of easy study do try to
divide it by some star cluster maps (stellar maps) .The matter can be dividen into its
components and when totally under fission it remains as pure energy chith and after that it is
indivisible .In chith that is ajaatha(unborn) to see jaathi is to say that we are simply fools .The
vignaanavaadins project temporariness,sorrow, emptiness, anathmathwa etc in chitha.
Soonyavaadins see only soonyatha or emptiness in it.Both tehse are adventurous .The
vignaanavadin is adventurous in that they are searching footmarks of the birds in sky (which
is impossible).The soonyavadins are adventurous in that they think they can hold aakaasa in
their fist since it is emptiness. Brahman is aja,Eka .Now that view is again ascertained .
29.Ajaatham jaayatheyasmaad
Ajaathi: prakrithisthatah:
Prakritheranyathaabhaavo
Na kathaachid bhavishyathi
The logicians say the ajatha is born(birthless oen is born) .That shows its prakrithi is ajatha. If
so how can the opposite bhaava come in it ?
Since logicians too agree that chitha which is ajaatha is Brahman that is its nature .Then when
they state that the jaatha are born from it ,they defeat their own earlier statement .Ajaatha
cannot give origin to its opposite jaatha (like agni cant be cold).Sun’s nature is heat and light.
The anyathaabhaava or opposite bhaava of cold and darkness cannot be born out of sun.
30. Anaaderathavathuam cha
Samsaarasya nasetsyathi
Ananthathaa chaadimatho
Mokshasya na bhavishyathi
If samsara is anaadi ,it cannot end.If liberation has a beginning ,it cannot be Anantha (without
end). advaithin does not accept moksha or liberation as something which has a beginning or
birth during the attainment of vignaana or wisdom.If there is a beginning,it will have an end
all the arguments will be illogical.
31.Adaavanthe ch ayannasthi
Varthamaane thapithathaa
Vithathai:sa drisaa santhotha
Vithathaa iva lakshithaa
Something which is absent in beginning and end cannot exist in present also.It is seen as if
truth,though it is equal to untruth.samsara is not there in beginning. It is not in end(liberation)
That means it does not exist now also .It is an untruth ,felt as if it is true .
32.Saprayojanathaa theshaam
Swapne viprathipadyathe
Thasmaad aadyanthavathwena
Mithyaiva khaluthesmrithaa:
Its usefulness is not seen I dreams .Beginning and end being there ,it has to be considered as
untruth .(see vaithathyaprakarana sl 6 &7 )
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33.Sarve dharma mrishaa swapne

Kaayasyaanthannidarsanaath
Samvrithe thasmin pradeseh vai
Bhoothaanaam darsanam kutha:
All dharma in dream is seen internal to the body and hence all of tehm are untruths.In a
limited space how can one see the elements ?
34.Na yuktham darsanam gathwaa
Kaalasyaaniyamaath gathou
Prathibudhascha vai sarvas-
Thasmin desena vidyathe
In the gone objects,we find a lack of law (chaos) for the time (kaala) .Therefore the darsana
or view with gathi ( a person in movement watching movement ) is not logical.All will not be
in the same place and all will not be able to have the same intellect to grasp his views too.
Thus relativity of space ,time and movement are spoken of along with aniyama or chaos that
can happen due to passage of time . Sankarabhashya comments upon this taking as basis the
time needed to go to different places on earth in jagrad,swapna periods. When we are awake
the time taken to reach a place is not taken in dream.Therefore dream is not truth.That is we
are now considering only limited spacetime of individual experience when we speak of
jagrad and dream.Goudapaada has intended more than that individual experience and
commentary of Sankara seems incomplete in this part. Goudapaada means a energy or light
without time or space when he speaks of Brahman and it cannot be measured with ordinary
time .Because timelessness cannot be measured in time.It is beyond time.Still each jeeva ,in
its own limited lifespan,within a limited timespace and limited body ,is trying to measure the
gathi or movement of the spacetime where it spents life .The earth on which each observer
sits and measures has the nature of movement .Because of this nature of earth,the observer on
the earth feels a gathi or movement which is relative .That is why man think that sun is
revolving round earth. Panchasidhanthika of Varahamihira compares this to the feeling of the
shore moving for one who sits on a moving boat.This was reproduced years later by Einstein
as the time relative to the moving train observer.This feeling of relativity due to movement
being observed,calculated from a moving object like earth is not a function done by all in a
place,,in the same time .Only on eor two are adepts in such intuitions and scientific
comprehension of relative time and absolute time .That is the relative time itself has several
forms of relativity depending upon the intellectual levels,interests,opportunities etc of the
observers on earth and it is never equal in all beings .that naturally creates all confusions and
misunderstandings because the partial knowledge and even ignorance is being transmitted to
generations .But one has to depend upon the most intellectual and truthful explanation for
reference and tehn the absolute truth can be known . In jagrad we see according to natural
law,movement from past to present and from present to future.In dream we do not see such
laws.Why are we not having memories of the future and only memories of past ? Why that
difference is not seen in dreams? Why do we dream the future as predictive dream in sleep
while this is impossible in jagrad ? is there directions for time like forward and backward?If
from past to future is the forward direction,then our time in memory is moving backward
from present to past. When one tries to find an answer one gets the wisdom that the thrikaala
are actually not different but one.Then science see prapancha or cosmos as a mirror in which
the direction of movement can alter from left to right and vice versa . The words “Viswam
darpanadrisyamaananagaree thulyam “comes from Sankara with that thought.If there are
any mirror image universes like ours the objects and people there would be our mirror images
and their time will be our reverse time.This is expressed in A brief history of time by Stephen
Hawking (page 152).Hawking say it is because of increase in entropy ,we can differentiate
past from future.Entropy or disorder or a state without law and order is expressed here by
 305 
 

Goudapaada as Aniyama . When the aniyama increase it is a thermodynamic arrow for

Hawking.when we remember past it is a backward psychological arrow of time.And there is a
cosmological arrow which is in direction of an expanding universe. In a universe which is
limitless,without paridhi(circumference) these three arrows should be in the same direction.
For us we feel that time and mind travel in parallel lines like a railway track .This difficulty
occur when mind is moving and is not silenced. When mind is silenced such difficulties end.
The aniyama or disorder increase because we measure time in that direction (disorder
increase with time because we measure time in the direction in which disorder increases pp
156) In the time calculation of Indians from satyayuga with orderly dharma to kaliyuga
having all disorder and lawlessness shows the increase in entropy .In jagrad and dream the
mind has movement (gathiseela) and the illusions do happen.But in sushupthi and Samadhi
mind is not moving and relativity of moving mind does not happen.The saayana universe and
the time derived from it is thus considered as illusion of a moving mind on a moving earth in
direction of entropy .By silencing mind and doing chithavrithinirodah.the entropy ends and
the thrikaala or three times in one direction is experienced as Shiva /Brahman .This is called
thrikaalagnaana by yogins.This is the killer of the ordinary and relativistic time and hence
called Kaalakaala.(time of times).The law of science thus does not allow the forward or
backward or directional movement for absolute time. Yet we feel that we are measuring the
forward moving time by a backward moving mind.That is the thermodynamic and
psychological arrows in different directionsitself is an illusion of mind.both are same when
mind is silenced in Samadhi.Therefore advaithin calls all such relative feelings of duality by a
single term maaya or mithya .All vyavaharika and praathibhaasika satya which are relative to
paramarthikasatya is included in that single technical term itself.
Vyavaharikasatya: The muhurtha,weekdays,days and nights,hours,seasons, months,paksha
and years ,birthdays,ancestral death anniversaries ,days for vows etc which are needed for
day to day duties of an individual .
Prathibhasika satha:- an astronomer depending upon millions of years of human experience
and observations and learning of his race and Gurus ,and based on his own experience of
saayanachalana and movement ,observations of planets,stars ,shadows ,eclipses etc making a
panchanga calendar ,and calculating ayanamsa or precision of equinox from the sine wave
equations of moving light and sound energy .This belongs to the classical astrophysics part .
Panchasidhanthika is a book of this type .Aryabhateeya also is such a book but without
comparative study and references like that of Varahamihira which is an essential part of
science.
Paramarthikasatha: In a silenced Nirayana chitha /mind what an observer directly perceives
as immeasureable truth which is beyond time,space,cause and effect,movement etc .This is
described as Brahman –Dikdesakaalaphalagathisoonyam hi paramarthasath by Sankara .
35.Mithraadyai:sahasammanthrya
Sambudho na parapadyathe
Griheetham chaapiyath kinchith
Prathibudho na pasyathi
What is spoken to friends and acquaintances are not known in the state of awakened
enlightened Samadhi .Waht is cognized in mundane life is not perceived in it .What is
perceived and spoken in dream is not seen or spoken in jagrad too.
36.Swapne cha vasthuka:kaaya:
Prithaganyasya darsanaath
Yathaa kaayasthathaa sarvam
Chithadrisyamasthukam
Since we see a different body of ours within our body in dream,this body is not truth
objectively is known.Just like that all the chithadrisya are also avasthuka. The body of
 306 
 

sleeping man being on a cot,his thaijasa chitha makes another body on its own and walks and
travels and functions with that new body .Therefore this body is felt avasthuka in that
experience.Just like the body in dream,know that the body in jagrad also is avasthuka in
Samadhi experience.The body being avasthuka,its drisya are also untruths.In this way one in
Samadhi perceives all things in universe as swapnadrishya .
37.Grahanaajjagarithavath
Thadhethu: swapna ishyathe
Thadhethuthwaathu thasyaiva
Sajjaagaritham ishyathe
There is experience of cognizance of objects in dreams also just as in jaagrad. Therefore
people think that the cause for dream expereicne is the jagrad expereicne.It is because of that
causal nature people assume that jagrad is truth. That is ,it is the seer of dreams who decides
or determines that since the cause of my dream is a jagrad experience ,the jagrad must be
truth.The objects in dream are fastmoving and jagrad objects are fixed is a misunderstanding
of the ignorant.Wise people know that the possessions and experiences of the jagrad also
change and move fastly and are lost within no time just like a dream experience.
38.Utpaaadasyaa prasidhathwaad
Ajam sarvam udaahritham
Na cha bhoothaad abhoothasya
Sambhavothasthi kathanchana
Since there is no origin everything is Aja.From bhootha ,abhotha can never be born. From a
true jagrad a true dream does not arise.Nothing can be created out of nothing.From asath sath
is not born.Neither is asath born from sath.
39.Asajjagarithedrishtuaa
Swapne pasyathinanmaya:
Asathswapnethapi drishtuaa cha
Prathibudho na pasyathi
People who see asath in jagrad ,and becoming attached to that,see the same in dreams. Since
they do not become attached to what is perceived in dream they do not see it in jagrad .The
yogi does not get attached to what is seen around in jagrad ,and therefore he does not
perceive it in dream or in his Samadhi.He see only absolute truth eternal in all states .
40Nastyasadhethukam asath
Sadasadhethukam thathaa
Sachasadhethukam naasthi
Sadhethukam asathkritha:
There is no asath which is cause for asath.Sath never becomes cause of asath. Sath as a casue
for another sath also does not exist .then how can asath be the cause of sath? To say that
rabbithorn is the cause of a skyflower is equal to saying an asath is the cause of another
asath.From truth ,truth alone arise and untruth cannot arise.Paramarthasatha is one. Another
truth as its cause is absurd. Then how can we argue that an untruth is the cause of that
absolute truth?Thus in the paramarthasatha ,the existence of a cause for it,and its being called
an effect is both negated.The sunyavaada also negated by the same argument.
41. Viparyaasaad yathaa jaagrad
Achintyaan bhoothavad spriseth
Athaaswapne viparyaamsaad
Dharmaam sthathraivapasyathi.
Just like a person in jagrad state touches even the unthinkable objects ,as if elemental,in the
same way in dream by viparyasa see in it the dharma.One see serpent in a rope in jagrad state
and is afraid of it.Similarly in dream he see an imaginary elephant and thinks that it is real
elephant.I think even without bringing the usual rajjusarpa example of the traditional
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vedanthins we can understand the meaning of tehse words. I am awake now ,in jagrad state.In
my intellect ,atoms,subatomic particles,superstrings etc are revealed in this state as if they are
real .My consciousness touches them and cognizes them too.But really these phenomena are
,for me and for you as well as for entire science world ,though touched by our consciousness,
are really unthinkable ones . Therefore Hawking while he concludes his book A brief history
of time says: what is the nature of the universe? What is our place in it ?When we try to
answers to such questions we have to depend upon some world pictures .The symbol of a
tortoise tower which is anantha(endless) on which the universe is supported is such a world
picture. Superstring theory also is another such world picture.Both are theories of universe.
The second is mathematically correct, argues the modern scientists.But there are no witnesses
for both .No one has ever seen a tortoise carrying universe on its back.But no one has ever
seen a superstring either (page 181) .By the viparyasa the jagrad consciousness touches many
things as if they are elemental .but which are really unthinkable .By being unthinkable one
need not become truth.What we see in dreams are usually unthinkable.They ned not be
true.But ,they need not be untrue either.This has to be understood when we compare jagrad
experience as dreamlike ones.
42.Upalambhaathsamaachaaraad
Asthivasthuthwavaadinaam
Jaathisthu desithaabudhair
Ajaathesthra sathaam sadaa.
By our gain of things and by the use by body,mind etc of them,some people argue that those
objects have asthithwa ( their truthful existence).There are people who are afraid of
ajaathathwa(not being born again) .And for such people Budha (intellectuals ) have advised
jaathi or birth.This is to pacify people who are afraid of death,and of those who don’t want
such total annihilation and wants to be reborn. Sankara proves with expertise and scholarship
that there does not exist something called Jaathi .Then why does some intellectuals go on
speaking about jaathi being a truth and its existence ?There are people who perform all rites
of varnasrama and believe in it due to their experiences of it.They have belief that even this
body has existence and by doing dharma,they will be reborn in a better janma /birth /jaathi.
For such people the ajaathi,lack of a new birth,and cycles of lives etc is unthinkable .For
them total merging in Brahman is equivalent to annihilation and they don’t want that . They
are afraid of even thinking of such a possibility.They are of lesser intellect than the
intellectual brahmagna.But ,the compassionate Brahmana does not want to discourage them
and make them afraid .They have a democratic way of advising positive thoughts to all
according to the level of intellect of each person .It is for them the intellectuals have spoken
about births,rebirths due to good dharma.Not for the wise liberated Brahmagna .
43. Ajaathesthrasathaam theshaam
Upalambhaath viyanthi ye
Jaathidoshaa na sethsyanthi
Doshe thapyalpo bhavishyathi
Even those who are astray in their path due to dvaitha experience which occurred due to fear
of ajaathi,the jaathidosha does not affect .Even if the jaathidosha occur to them,even that is
very little.Even the dvaithin does not get jaathidosha.This statement of advaithin is to be
understood with careful consideration.The approach of them is compassionate even to dvaitha
theories.Even those take up a opposite view to their own view ,they do not curse and instead
say that even they are not affected by jaathidosha .Even they are made innocent and sinfree .
The four ashrama ,the four varna are carefully dutifully followed by people of India.They are
astry from the path of Brahmapada and have adopted a dvaitha position .They think there is
jaathi for the ajaatha and thus their views are logically incorrect.But,the advaithin say that
since they carefully follow the ethical codes of conduct and do not hurt society and it slife
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,the academical logical incorrectness does not affect them or their life.The only defect is that
they may not be to view all (living and nonliving) as same Brahman ,what is called
samyagdarsana.Yet they do live a good ethical dharmic life for the hitha and good of society
and are blessed individuals. If one asked ,is not upalamba and aacharana( gains and doing)
signs of having dwaitha, the answer is no.Because both of tehm are likely to be broken.How ?
44.Upalam bhaath samaachaaraan
Maayaa hasthee yathochyathe
Upalambhaath samaachaaraad
Asthivasthu thathochyathe
How we feel a illusionary elephant(in dream) as real by gain of it and by function of it in
dream,like that an object is said to have asthithwa by upalamba and aachaara.Then what is
that truth or true object which is the basis for the asadbudhi like jaathi etc?
45.Jaathyaabhaasam chalaabhaasam
Vasthwaabhaasam thatahiva cha
Ajaachalamavasthuthwam
Vignaanam shaantham advayam
Like being born,moving,and as if an object is seen or felt that which is unborn,unmoving and
which is not an object.It is aja,achala,avasthu ,shaantha , adwaya,and that vignnaana is basis
of all.Whatever is felt as born is actually unborn.Whatever seen as saayana is actually
nirayana.Whatever is seen as matter is really not matter. There is nothing except the calm,and
tranquil knowledge which is Eka ,unborn and eternal,unchanging,inertial field of energy
.Ajaathi being seen as sajaathi is jaathyaabhaasa. Suvarna is born.Suvarna goes.Suvarna is
obese and whiteskinned.In this “Born”is jathyaabhaasa .Goes is Chalaabhaasa.Obese and
whiteskinned is vasthuaabhaasa.Suvarna is Athman, which is Aja, adravya,achala,and such a
Athman is here misunderstood as a form and name of a matter which moves and has physical
properties.All these vyavahaara are based on the calm tranquil,birthless Athman which is
Vignaanamaya .Prajna is being misunderstood as a dravya(matter composed of elements )
with form and name and as body .Once I know that this is not so,and I am my prajna and
Prajnaanaam Brahman ,these misunderstanding end .
46.evam jaayathe chithamevam
Dharma: ajaa :smrithaa:
Evam eva vijaananthaa
Na thanthi viparyaye.
The chitha and dharma are Aja ,unborn.Knowing this,a person does not fall into the opposites
of dualities .Brahmagna knowing Athman as Aja,does not enter the ocean of avidya again.
This absolute truth of the vision of the universe is shown with a beautiful simile in next sloka.
47.Rijavakraadikaabhaasam
Alaathaspanditham yathaa
Grahanagraahakaabhaasam
Vijnaanaspanditham thathaa
By the vibration of a firestick one can create linear as well as cyclical geodesical Abhaasa
.Like that with vibration of vijnaana ,the grahana(cognition) and graahaka(cognizer) are
created as two abhaasa ,one linear and the other in the opposite direction as curved geodesic.
In the explanation of the 34th sloka I had mentioned the two arrows of time traveling in
opposite directions .And it was said that that opposite directions as well as the movement is a
illusion .Mind is graahaka or cognizer.The consciousness of time is the process of grahana or
cognition.In other words time is grahana or cognition.The one who cognize, and the one who
is cognized and the process of cognition are only vibrations of Vignaana .The subject –object
difference is thus nullified in advaitha.The absolute truth is that oneness . Universe is energy
called a fire,In it some graham move in linear directions in same directions.The dark planets
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and the comets and memories in our mind move backwards in spacetime.By this backward
movement is the process of grahana (cognition) happening.This is used here in two meanings:
The cognition of principle of the objects. And the grahana of a graham/which can also be the
eclipse of a celestial sphere by another one casting a shadow on it .
This grahanagraahakaabhaasa is the subject object (vishayivishayaabhaasa) difference.Only
when the vignaana vibrates we have this differentiation as well as cognizance of oneness of
them.When does vijnana vibrate? When it is touched by avidya .The vijnana which is Aja and
achala is vibrationless Brahman/Shiva and in it when Maaya/Sakthy vibrates we have the
grahanagraahakaabhaasa and vidya .
48.Aspandamaanam alaatham
Anaabhaasamajam thathaa
Aspandamaanam vijnaanam
anaabhaasamAjam thathaa.
The firestick when it is not moving or vibrating it is vijnaana ,anaabhaasa and Aja.(The
moment it starts vibrating it becomes sakthy/maaya).All jadaabhaasa and chidaabhaasa are
ultimately the Shiva/Brahman that is anaabhaasa and Aja. The law of inertia as well as the
law of the harmonics of the cosmic string and creation is thus a balance of sine and cosine
waves as I had explained in the commentary to Panchasidhanthika of Varahamihira.
49.Alaathespandamaanevai
Naabhaasaa anyathobhuva:
Nathathothanyathra nispandaa-
Nnaalaatham pravisanthi the
When the fire stick moved,the forms of abhaasa formed were not from any other things
(anyathobhuva).They do not go away from that firestick which is nishpanda (nonvibrating).
And they do not enter the alaatah either. All the linear and curved forms made by the
vibrating firestick of energy are not different from the firestick and they exist in it always and
they have no creation,or destruction within that firestick.They do not have birth or death since
they always exist in it.Only sthithi(position)in the firestick is the truth .Thus birth and death is
untruth.It is the sthithi in Brahman which is truth.
50 Na nirgathaa alaathethe
Dravyathwaabhaavayo gatha:
Vijnaanethapithaithavasyur
Abhaasasyaa visheshatah:
By the absence of dravyathwa (matter is dravya) those forms are not from the stick but from
the energy.In vijnana also the absence of aabhaasa and its nonspecial nature ,it is not from
any individualistic matter but from the fire of vijnaana in general.We see the form of the
firepictures.But they are not matter . We do not say that they originated from the stick,but
from the energy of the fire in it.Similarly jadaabhaasa and chidaabhaasa are not from any
individual or from an individual’s vijnaana.They are sparks of vijnaana itself .Of the energy
field itself.
51.Vijnaanespandamaane vai
Naabhaasaaa anyathobhuva:
Na tahthothanyathra nispandaa-
Nnavijnaanam visanthi the
The vibrating vijnaana have creation of abhaasa in it and they are not born of anything else.
When the vijnaaan is nonvibrating,they do not leave it and occupy another position either.
Always it is having sthithi in vijnaana.It doesntenter or leave ,take birth or end but always
exist .This permanent existence without going,coming and other changes is a steady state of
existence.In the 17th sloka the mahaasphota ( Big bang) and Mahaapralaya(big crunch) were
said to be the same and in such a moment of oneness of birth and death ,only sthithi or
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existence is visaulised by science .This sasthradarsana is here expounded. Brahman or

creativity and Shiva or destruction(prabhava and pralaya) are two waves in the same
existence or Sthithi which is Vishnu according to this and they are not three phenomena .
52.Na nirgathaasthe vijnaanaath
Dravytwaabhaavayogatha:
Kaaryakaaranathaabhaavaadh
Yathothachinthyaa:sa daivathe
By the absence of matter ,they cannot be considered as coming out of vijnaana.By the
absence of cause and effect they are unthinkable.The linear(rijuthwa) the curved(vakrathwa )
or geodesic etc are untruths ,yet when the vibration is there they appear to be truth. From
pranava by its vibration linear and curved movements make the cosmic raasichakra or wheel
of field ,and it appears as truth.In the light of consciousness which is vijnaanamathra
(vijnaana alone) creation and destruction though untruths are felt as truths. This relative truth
as prapancha or cosmos is felt as if it is dravya or matter .But in reality it is not matter or
dravya but light or energy .That is why because of dravyathwaabhaava(absence of the state of
matter) it is said that it has never come out of Brahman .In reality the Aja,Eka Athmathathwa
remains as such forever and thisis the eternal sthithi. Since it has no association with cause
and effect(for that eternal sthithi) it is achinthya or unthinkable .
53.Dravyam dravyasya hethu:syad
Anyadanyasya chai vahi
Dravyathwamanyabhaavo vaa
Dharmaanaam nopapadyathe
Matter can be cause of matter.From a different thing another can arise. For dharma we do not
find either dravyathwa( nature of matter) or Anyabhaava( the nature of being another).
Therefore Athman which is adravya and ananya does not have cause or effect .There is
nothing except this adravya Brahman.Thus understand that the cosmos which always is
existent within the Brahman itself, and though being adravya is felt as if it is dravya ,is
ananya from barhman . Then there is no dravyathwa,cause or effect or birth and death in the
cosmos either .Because it is Brahman it is Aja and achintya too.If cosmos is like that ,all
cosmic objects also must be having the same property of Brahman.The Jeevaathman who are
chidaabhaasa are also Brahman on this logic.
54.Evam na chithajaa dharma-
Schitham vaapi na dharmajam
Evam hethu phalaaa jaathim
Pravisanthi maneeshina:
Like this dharma are not born from chitha.Chitha is not born from dharma .Thus the wise
people have logically decided the ajaathi(birthlessness) of the cause and effect.All dharma are
the aabhaasa of vijnaanaroopa and one is not born out of another .Then one cognizes that
effect(phala/kaarya) Hethu(karana/cause) are not born from each other.Here Sankara negates
the phala or effect calculation of astrologers for prediction.He says by saying that by the
positioning of graham in certain positions in the field is the cause for them to predict the
phala or effects .He questions that science of prediction because of its unscientific nature.But
he does not question the science of Astronomy or astrophysics of ancients and uses it several
times for explaining the upanishadic teachings . In the predictive astrology which is
vyavaharika ,and in panchangaganitha and ayanamsaganitha( classical Newtonian type
astronomy and precision of equinox) is only relative truths.Sankara is mainly concentrating
on the quantum astrophysics and the grand unification of all arts and sciences through
medium of sound . Aham karthaa ,mama dharmaadharmou thathphalam kaalaanthare
kwachith praaninikaaye jaatho bhokshya . I am doer,my dharma nd adharma and their effects
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after some time may have reactions on life forms is a thought which leads the ethics of the
land .
55.Yaavadhethu phalaaavesas-
Thaavadhethu phalodbhava:
Ksheene hethu phalaavese
Naasthi hethu phalodbhava:
Till you have desires in the attainment of effects of your karma,samsaara also
exists.When that desire is lost,samsaara also ends.
57.Samvrityaajaayathe sarvam
Saaswatham naasthi thenavai
Sadbhaavena hyajam sarvam
Ucheda sthenanaasthi vai
Samvrithi(covering by maaya/avidya)causes the feeling of birth of everything. Because of
this,none of the things felt as born are eternal.But in sadbhaava being Aja or birthless
destruction or end also is not there. Samvrithi is avidya nd is the mundane vyavaharika truth
only.Samvrithi means samvaranam .By its covering ,birth,death,jaathi ,movements etc are
felt.When ir is gone with proper Vidya ,there is no jaathi,janam or mrityu ,or movement
.Only the ekam Ajam
as sadbhaava(truth) exists in vidya.
58.Dharmaaya ithi jaayanthe
Jaayantha thena thathwatha:
Janmamaayopamam theshaam
Saachamaayaa na vidyathe
Like this,whatever dharma is seen as born,(the jeevathman) are not actually born.Janma is a
Maaya .That maaya is an illusion and does not exist.samvrithi is a covering and that is Maaya
.By that covering illusion of birth of jeeva and cosmos and objects is felt.Is there a thing
called Maaya? No .So Maaya is a thing that does not exist .Even the feeling that the things
have birth and death and jaathy is an illusion.
59.Yathaa maayaa mayaad beejaad
Jaayathe thanmayonkuraa:
Naa sou nityona cho chedi
Thadwadharmeshu yojanaa:
How from the illusionary maaya seed ,an illusionary sprout is born,in that way the anitya and
the indivisible Athman are associated.Dharma is the anitya body and the nitya indivisible
Athman .If that is the sprout,its seed also should be like that.That which can be again and
again divisible into subtlest parts is an anitya cosmic body .The Brahman is that which is not
divisible.Thus the seed also should be a complex of these twonatures,if the sprout is like that.
60.Naajeshu sarvadharmeshu
Saswathaa saswathaabhidhaa
Yathravarnaa na varthanthe
Vivekasthathra nochyathe
In all dharma which are Aja,there is nothing with names of eternal and noneternal.Where the
varna does not function,there wisdom cannot be found.For a thing with no birth,the statement
that this is nitya or this is anitya and such Nityanityaviveka is not possible. Varna (colour/
sabda etc and the name and form made out of them) if not used for vyavahaara (functions)
one do not see nityanityavasthuviveka which is part of cognitive sciences.The absolute truth
is Aja and is eternal rasa or bliss experience and measured only by vijnaanamaathra.It is light
of wisdom.To describe an object we use varna..But there is a state where even those varna
disappear .This state expressed as Yatho vacho nivarthanthe “by sruthi is being eulogized
 312 
 

here in Brahmagnana.That is with wisdom of varna(varnaviveka) one cannot differentiate it

as Nitya or anitya.It is both simultaneously
.
61.Yathaa swapne duayaabhasam
Chitham chalathi maayayaa
Thathaa jaagrad duayaabhaasam
Chitham chalathi maayayaa.
How the chitham is moved in dream by maaya and shows as if dual ,in the same way chitham
in jagrad also is moved by maaya and behaves in dual manner . Thus the maaya and dual
feeling is there in both states.In jaagrad time move forward and mind in memory move
backward in two opposite directions.In dream without any specific law time and memory
move in all directions .Thus the harmonic movements of a pendulum and a string are shown
in both states by the Athman which is not moving at all.Both are illusionary.
62.Adwayam cha dwayaabhaasam
Chitham swapne na samsaya:
Adwayam cha dwayaabhaasam
Thathaa jaagrannasamsaya:
Chitham in dream is adwaya and we are feeling it to be dual and in that no one has any
doubt.Similarly there is no need to doubt that in jaagrad also ,chitha is adwaya but behave as
if it is dwaya and that too is illusion as in a dream.
63.Swapnadrik pracharan swapne
Dikshuvai dasasusthithaan
Andajaan swedajaan vaapi
Jeevaan pasyathiyaan sadaa.
Those who see dreams,travel in dreams and reach ten directions and see all jeeva which are
born out of eggs and from the sweat .
64.Swapnadrik chithasadrisyaasthe
Na vidyanthe thatha: prithak
Thathaa thad drisyamevedam
Swapnadrik chithamishyathe
The visions in the chitha of the dreamer has no existence apart from the dream.The chitha of
dreamer is a private vision for only his individual consciousness.That means it is subjective
and not objective .Then all the visions seen in a subjective plane are also subjective.
65.Charan jaagarithe jaagrad
Ikshuvai dasasusthithaan
Andajaan swedajaan vaapi
Jeevaan pasyathiyaan sadaa
The person in jaagrad state travels and see eggborn and sweatborn creatures in ten directions
of the world.Some write their experiences as travelogues.Others classify them and do
morphological grading and grouping to families,species ,genera etc .Some describe and some
enjoy them.
66 Jaagrachithe ksaneeyaasthe
Na vidyanthe thatha: prithak
Thathaa thad drisya me vedam
Jaagrathaschithamishyathe
In chitha of a jagrad state ,the visions have no more existence other than that in the privacy of
the seers mind.That jaagrad chitha is seen only to the seers consciousness and is private .So
the visions of the dreamer as well as that of the awakened jaagrad state man are equally
subjective and not at all objective .
67. Ubhehyanyonyadrisyethe
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Kimchidastheethi nochyathe
Lakshanaa soonyam ubhayam
Thanmathe naiva grihyathe
Both of tehm are mutually viewing each other.Is it truth is the question asked . And the
answer given is :”NO”.Both have no lakshana or signs.Each is understood by the opinion of
the other only.The consciousness view jeeva and jeeva view the consciousness and each is
subject or vishaya of the other.Chitha nd the things observed by chitha have this mutual
visualization and wise people knowing this decide that their asthithwa like the elephant in a
dream is an illusion .Chitha and chaitya(the sight seen by chitha is chaitya .Also known as the
vaasthu of a temple) have no pramaana or proof or lakshana .Each has to be known by the
other .
68.Yathaa swapnamayo jeevo
Jaayathe mriyathethapi cha
Thathaa jeevaa amee sarve
Bhavanthina bhavanthi cha
69.Yathaa maayaamayo jeevo
Jaayathe mriyathethapi cha
Thathaa jeevaa amee sarve
Bhavanthi na bhavanthi cha
70.Ythaa nirmithako jeevo
Jaayathe mriyathethapi cha
Thathaa jeevaa amee sarve
bhavanthi na bahvanthi cha
How the jeeva in dreams take birth and die ,how the jeeva created by maaya takes birth and
die,and how a jeeva produced takes birth and die,just like that every jeeva is born and die. For
a jeeva in dream the birth and death are illusionary and not real.This is applicable to all jeeva
we see around as if taking birth and then disappearing in death.The term jeeva produced is
noteworthy.I wonder ,was there the awareness of technology to make artificial jeeva or life as
we have ?The robot jeeva do not have birth and death .The jeeva we see round also is like
that .No birth and no death.
71 .Na kaschith jaayathe jeeva:
Sambhavothasya na vidyathe
Ethathaduthamam satyam
Yathra kim china jaayathe
No jeeva is ever born.There is nothing called origin of life.(sambhava is the origin of an
event).The best truth is that in which nothing is born.In the vyavahaarika satya(which is
relatively lower truth) alone the question of birth and death of jeeva arise.In absolute truth
(paramarthikasatha) nothing is born or destroyed.(The middle or praathibhaasikasatha is in
between .The middle path).
72.Chithaspanditha me vedam
Grahyagraahakavaddwayam
Chitham nirvishayam nityam
Asamgam thena keerthitham
Object and subject (grahya and grahaka) are dualities created by vibration of chitha. Chitha
when it is nirvishaya ,nitya,asamgha no such duality is there.Only when there is a vishaya
there is vishayasamgha or attachment to it.Nirvishaya means chitha with no vishaya and
therefore totally nonattached. If Only then ni:samghathwa (nonattachment) is possible ,
nonattachment will never happen is the view of opponents as purvapaksha.They say,the
differences of a saastha (Guru) shishya(disciple ) and the wisdom(instruction) should be there
for any
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vidya .
73.Yo thasthi kalpithasamvrityaa
Paramaarthena naasthyasou
Parathanthraabhisamvrithyaa
Syaannaasthi paramarthatha:
That which seems to be present by imagined coverings(avidya)actually does not exist.By the
parathanthra samvrithy(coverings of the methods of others) it may be present.But in reality it
is not there,. Even the sciences and topics like that have been created by samvrithy or avidya
itself.They are imagined as the methods for instructing the absolute truth and their importance
is as an educative method.That is even they are created from imagination of the
educationists . If you know that truth,this duality will be lost.The enquiry of the other
methods are relative truths and therefore they too are ultimately said to be absent by logic.
Parathanthra are other sciences like Jyothisha(astronomy) vaidya(medicine) and other such
physical and biological sciences .As said in commentary of 41st sloka even if it is a
superstring theory or a giant tortoise on which the universe is functioning both are imaginary
constructs/concepts made by a intelligent mind from its imagination .Thus they are all
samvrithy imagined by chitha only.The truth differs in different sciences .Because it is a
relative truth.What is truth for one science need not be truth for another .What is truth for
one scientist in the same science may not be truth for another scientist in the same field of
science either.All these prove that they are all constructs of chitha and hence relative.Each
scientist knows the truth of what is said in this sloka .
74.Aja:kalpitha samvrithyaa
Paramaarthena naapyajaa:
Parathanthraabhi nishpathyaa
Samvrithyaa jaayathethu sa:
Even Aja is a samvrithy imagined by chitha.In truth even Aja doesn’t exist. Because
according to the other thanthras concepts we see that as being born according to the
samvrithi(covering of avidya) It is the spiritual science which has decided the concept of an
Aja or unborn.Even that is chithakalpitha says the spiritualist.Because when we speak of
sciences the authority of spiritual science alone is not taken as truth .The spiritualist (or
religionist ) of India as Advaithin is so democratic .Even the science of spirituality is only a
vibration of the chitha and the spiritualist knows it better than any other person .Because
he/she is
concerned with naadaBrahman ,the last vibration , and when even that last naada vibration is
controlled the perfect silence he/she experience Shiva/Brahman anubhoothi.
75.Abhoothaabhiniveso thasthi
Dwayam thathra na vidyathe
Dwayaabhaavam sa budhwaiva
Nirnimitho na jaayathe
One has likings of nonelementals.Then there is no duality.When a person understands the
absence of all dualities,then there is nirnimitha or casuelessness. Then he has no cause and he
is not born and he has no death either. When one’s interest in all the five elements and their
creations ends and from the gross things the interest goes to nonelemental(beyond the gross
elements) subtle states only then he/she approaches a nondual state and as one goes deeper
and deeper into that realm the causeless choiceless awareness of truth is dawned .Only then
one can understand the real truth. Only very few reach there but a few reach there is
significant showing the possibility of human race to reach there .It shows the evolved
consciousness of a human ancestor and how we differ from the other species by such
faculties.
76.Yadaa na labathe hethoon
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Uthamaadhamamadhyamaan
Thadaa na jaayathe chithamhethuabhaave phalam kutha:
When the three causes designated as the highest,lowest and the middle are not obtained and
there is total causelesness,then chitha cease to be born again.When there is no cause how can
effect be there? The varna and ashrama etc have their own respective dharma decided by the
ancestors.By the best dharma one gets birth in divine womb.By middle dharma in human
womb.By lower dharma in animal(thiryak) wombs .The cause of birth is tehse dharma which
are followed by each individual(not by a group or society) If even tehse causes are not there
,along with the birth,deaths and effects of karma then the ashrama ,jaathi and varna are also
not there.Thus the causeless chitha in Samadhi goes beyond all such constructs of human
chitha and of the constructs of society made out of them. For such a person alone all what is
said about the causeless birthless state is applicable.And for those who have not crossed that
barriers one has to observe dharma according to ones nature . This is a purely academic and
scientific discussion by the greatest intellectual giants of the country.The ordinary common
man enmeshed in desires of world like domestic life,luxuries and all enjoyments of fame and
popularity quoting such words and confusing the common man is not ideal for any society
which needs order and law. If there is no seed there is no sprout.In a chitha where the seed or
cause is destroyed ,. the sprout also is lost.
77.Animithasya chithasya
Yaanuthpathi :samaadwayaa
Ajaathasyaiva sarvasya
Chithadrisyam hi thad yatha:
The origin of chitha without a cause is sama(balanced/equalized) and adwaya(with no
dualities).It is the vision(drisya) of Ajaatha ( unborn) as well as of Sarvam(all). This is the
state called Liberation or moksha in Indian philosophy. The lack of birth of chitha which is
causeless,nondual and free and which visualize all as One is Aja (birthless)and amritha
(deathless).It is always in all ways equal (sama) in all states (avastha) and is without
adjectives Adwaya( Nondual)..Before awakening of wisdom ,for chitha its visions were
dualities,births or jaathi,etc .But they were only the dreamlike illusions of chitha before it
knew its true nature.Even in that state chitha was Aja and causeless .That is ,before awakened
wisdom or enlightenment ,and after it chitha had been Aja only .The visions before
awakening were its dreamlike illusionary visions .Thus there is no contradictions in the view
of the advaithin and it does not negate the views of the dwaithins .But it see that duality is a
relative truth imposed as a method to make us realize the true state of Athman. The visions of
a moving chitha are seen both in jaagrad and sleep.We imagine that those visions have a birth
and death.The vision of a chitha which is nonmoving is sama, adwaya,Aja and in it no other
thing (duality) is imagined .
78.Budhwaa nimithathaam satyaam
Hethum prithagnaapnuvan
Veethasokam thathaaa kaamam
Abhayam padam asnuthe
By intellect ,cognizing the causeless truth ,not accepting another as cause , enjoys that pada
(state) which is free from sorrows,desireless and fearless.That person do not take birth again.
79.Abhoothaabhinivesaadhi
Sadrise thath pravarthathe
Vastuabhaavam sa budhwaiva
Nissangham vinivarthathe
It is because of interest in the nonelemental the chitha functions in similar nonelemental
things.When the consciousness of absence of physical matter is dawned,it looses attachment
to tehm,and avoids them. Desire or kaama itself is the greed and that leads to selfish needs
 316 
 

and power and hoarding etc.All tehse happen due to interest in gross physical things.The
opposite is the interest in nonelemental subtle things and ideas etc.
The abhoothaabhinivesam(interest in nonelemental ) also has an inbuilt belief in duality since
it considers bhootha and abhootha as separate things.When even that duality is lost chitha
become totally free from desieres . In which thing the chitha is interested in that alone the
chitah will function.Only when the chitha understands that such a vasthu is nonexistent ,its
nonattachment occur.When chitha is interested in nonelemental subtle things it loose
attachment to gross mundane things of five elements and becomes fixed in transcendental
ideas and things and then discovers that even the gross physical things are essentially
nonelemental and subtle (That is what the modern science has now achieved ).When bhootha
and abhootha are recognized as same no attachment in any duality remains and chitha is
liberated, free and adwaya .
80.Nivrithasyaa pravrithasya
Nischalaahithadaa sthithi:
Vishaya:sahi budhaanaam
Thathsaamyam ajam adwayam
That state which is nonattached,nonfunctional in anything,and totally Movementless
(vibrationless) in inertia is the subject in which the chitha of the Budha (intellectuals) is
interested in.It is the equalized balanced state Aja and adwaya . Brahmaswaroopa is that
which has nonattachment from everything, equally balanced and silenced without a single
vibration and the experiments of a yogin is to experience this state in Samadhi .That is ,the
subject of thought and research of the top intellectuals(Called the Budha )is this inertia state
Brahman which they described as aakaasalinga ( sign or lakshana of aakaasa where only
soundwaves travel as Akshara OM). The Aja and adwaya (birthless,nondual) with vignaana
as dense essence (vignaanaikarasaghanalakshana) ,in balance is the vision of a Budha’s
chitha as well as the form of Brahman .Because they have become One .Chitha itself is the
vision of chitha.Both Goudapaada and commentator Sankara has used the word Budha as a
general term for intellectuals. That is ,the title Budha was given to Gouthama Sidhartha in
500 BC because he investigated this truth Brahman which is famous in the Vedas . There is
no sign of disrespect to Budha or the Budhist sects in Advaitha of Sankara,Goudapaada .And
there was no contradiction in what Budha did against vedic experiments of Brahman
experience or Nirvaana state .Then who spread such tales of enmity between Brahmanism
and Budhism ? That is what we have to investigate to see the divide and rule policy of some
imperialist after middle ages in India.
81.Ajam anidram aswapnam
Prabhaatham bhavathi swayam
Sakridvibhaano hyavaisha
Dharmo dhaathu swabhaavatha:
That which is Aja,anidra(without sleep or thamas) and aswapna(with no dreams) is always
selfrevealing by its eternal light.That dharma(function) by its dhaathuswabhava( the nature of
the element of light ) is always enlightened and shining. This selfilluminating field of energy
does not depend upon a second light for its enlightenment and never have a moment of
darkness of ignorance . The swabhava of light is light itself .It is by that the chitha(energy is
chith.That with energy is chitha) is selfillumined.It is thus swayamprabha or swayamjyothi (
light by itself).But then why don’t the mundane people do not grasp this truth about their own
chitha which a yogin grasps so easily ?
82.Sukham aavriyathe nityam
Du:kham vivriyathe sadaa
Yasya kasya cha dharmasya
Grahena bhagavaanasou
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This Bhagavan is eternally covered by the cognizance(grahana) of one of the dharma and is
enjoying the sukha or bliss of that cover.To remove that cover or aavarana is sorrowful .It is
easy to cover it with desire and interest in different subjects or vishaya.But to remove those
covers and see real truth is not that easy.That is why Katha Upanishad has said:
Acharyo vakthaa kusalo thasya labdhaa”.
Scholars go on arguing whether a Bhagavan exists or not .This argument itself becomes a
very strong cover for their chitha.If this is the state of scholars what is to be said about
common people ? Their intellect which is not at such a high level is easily covered by so
many desires.This covering is called avidya or ignorance and a good Guru alone can remove
that and show the real nature.
It is interesting that even the chitha of the nonintelligent common man is called Bhagavan by
the sage .Because though covered by avidya,even in a common man the chitha is the nature
of Aja only .
83. Asthinaasthiasthinaastheethi
Naasthi naasthi naaasthethi vaa puna:
Chalasthirbhayaabhaavair
Aavrinothyesha baalisa:
Asthi( it is present) Nasthi( it is not present). Nasthi,naaasthi (it is not present, not present). It
is moving,nonmoving (inertia) and it is ubhaya( both moving and nonmoving) . In this way
the scholars go on arguing with their intellect on existence and nature of truth as if they are
children/babies quarrelling over a doll.This argumentative covers have become so thick on
their chitah that they are unable to experience the truth .
84.Kotyschathasra ethaasthu
Grahairyaasaam sadaavritha:
Bhagavaannabhirasprishto
Ye na drishta: sa sarvadrik
By these different opinions the chitha as Bhagavan is covered ( as if in a grahana or eclipse)
always .The one who visualize that Bhagavan which is untouched by all these opinions is the
true sarvadrik who see everything . Vainasika say God does not exist.(asad) Ardhavainasika
say God exists and do not exists simultaneously .(sadasath) Nasthi,nasthi(does not exist.
Twice to show their vehement nature) say the atyanthasunyavaadin or nihilists. Asthi or
existence as movement and naasthibhaavam as nonmoving pot etc is by the adjectives of
nature .That which is always moving as chala,that which is always Non-moving (inertia) as
sthira and that which have both (chalasthira) as sadasad is thus classified.Then comes the
atyanthaabhaava or abhava as total absence . These four are the vikalpa of scholars about
truth.That Purusha who witness all these different opinions or vikalpa of chitah,but do not get
attached to any of these,and is not covered by attachments to such dreamlike vikalpa of chitha
enters the Muni (silenced chitha) as the gnani of vedantha and Upanishads .It is who is called
sarvadrik and sarvagna but nonattached to anything .These are attributes of truth,Bhagavan
and gnani alike. The muni who is sarvagna and sarvadrik is the real knower of Brahman .Not
the person who argues about the existence and nonexistence and nature etc in academic chairs
.The visionary who see truth (satyadrashta) is sarvagna .Sankara ,the sarvagna argues in
clear terms .
85.Praapya sarvajnathaam kritsnaam
Brahmanyam paramadwayam
Anaapannaadimadhyaantham
Kimatha: parameehathe
The Brahmanya (the state of Brahman is called Brahmanya and the person who attained it is
Brahmana) which reached this sarvagna state is the nondual (adwaya) and the para( beyond
everything).For it there is no beginning,middle or end.Beyond that what else has to be desired
 318 
 

? Even a small child will understand here that the word Brahmanya is used by Goudapaada
and Sankara, not as a caste or class but as the knower of Brahman .Thus Brahmanism in
the true sense means the highest intellectual as well as intuitional swanubhoothi state of
Brahmagnaana .The highest desire for any human being to achieve is that state because there
is nothing beyond it
86. Vipraanaam vinayohyesha
Sama:praakrithauchyathe
Dama:prakrithidaanthathwaad
Evam vidwaan samam vrajeth
The vinaya of Vipra is called the natural Sama (of samana) and the dama( control of senses ).
Knowing this a scholar(vidwan) atatins sama . The samana as as ect of jaina were thus not
different from the vipra and budha who were following vinaya (see vinayapitaka of Budhism)
asa lifestyle.The vinaya is a natural control within Athman of a seeker and knower of
Brahman which the society accepts as a lifestyle seeing its importance both in education as
well as in society life for lawful coexistence. Brahman is naturally shaantha like prakrithi
(nature) That is why sama is said to be a natural calmness of the person (vipra,samana and
Budha ) .Brahmana is a knower of Brahman who is naturally calm due to his wisdom of
Brahman.There are four crores of raagadwesha which act as causes of samsara which causes
stress and strain of chitha. Brahmana is one who is not affected by such causes of samsara
and his chitha is always naturally calm .It is not the name of a caste but of a quality of mind
.The lack of touch of sensory vishaya and the sense organs is the asparsayoga of a Brahmana.
The sama or equality of mind as samatha (balanced chitha) is a stage in becoming a
Brahmagna and such people are Samana or samatheeya (as called by Huentsang of the people
of India especially of Valabhi university) .Those who are intellectuals are another stage and
they are called Sambudha or Budha .
Thus Samana or sramana,Budha or sambudha are two stages in the life of an individual who
desires to attain the highest state of Brahmana or knower of Brahman as sarvagna,sarvadrik.
87.Savasthusopalambham cha
Dwayam aloukikam ishyathe
Avasthu sopalambham cha
Sudham loukikam ishyathe
The enjoyment of objects is the dual mundane experience that occurs in our jagrad state .The
enjoyment without objects is the pure mundane dreamstate . The dwayaloukika ( dual
mundane) of the jagrad state is the basis for learning of all sasthra and for all vyavahara of
the worldly life .There as it is savasthu (with objects) the samvrithi of physical objects exists
.In dream ,the samvrithy of objects does not exist.Jagrad is sthoolaloukika (gross mundane)
and swapna (dreamvision) is sukshmaloukika(subtle mundane ) .These two experiences are
common for all living things and can be verified by any one irrespective of his/her
intellectual level or learning .Thus the verifiability of the science by all beings exists in tehse
two types of experiments .
88.Avasthuaanupalambham cha
Lokotharamithi smritham
Gnanam gneyam cha vigneyam
Sadaa budhai:prakeerthitham
There is no object.ther eis no experience of it either.That experience is beyond the mundane
levels.The knowledge,the to be known,and the known are always praised by the intellectuals
(Budhai :). The absence of a grahya and a grahana or garhaka in the state of Adwaitha as they
merge makes it Lokaatheetha or beyond all worlds.Sushupthi or dreamless sleep is the seed
of all functions without grahya and grahana .Thus th edwayaloukika,sudhaloukika and
 319 
 

lokothara are names given to gnaana in the three states of jagrad ,swapna and sushupthi.
Whatever we know is within these three category only. To go beyond sushupthi and be
always in awakened state is thureeya in Samadhi.It is the beyond all worlds state.Thureeya is
the Athman which is Aja and adwaya and witness of all always without covering of avidya as
sleep or ignorance .That alone is vigneya .The true seekers know these states of chitha and
praise them as methods of knowing .
89.Gnane ch athrividhe gneye
Kramena vidithe swayam
Sarvagnathaa hi sarvathra
Bhavatheeha mahaadhiya:
Cognizing the wisdom in the three types of gneya(to be known in the three states ) the
greatest intellectual ( Mahaadhiya) attains sarvagnatah(all knowing state) in everything
(sarvathra). Mahaadhee is according to Sankara the Mahaabudha (the greatest intellectual)
Dhee is Budhi or intellect.A sarvagna has to be a mahaadhee .He/she is sarvagna and
sarvasaktha due to his/her excellent and wonderful intellect which is beyond all mundane
understandings and that intellect is praised or eulogized when one praises the Brahmana
which is a synonym for sarvagnapurusha .Again it has no connotation to birth or caste as it is
the Aja state and is Ajaathi and sama in all –including dog and dogeater .
90.Heyagneyaapyapaakyaani
Vigneyaanyagrayaanatha:
Theshaam anyathra vignaanaad
Upalambhasthrishu smritha:
Heya is that to be sacrificed. Gneya is that to be known. Aapya is that to be attained. Paakya
is that to be digested. Know these first . Among them,in the three dharma except Vijnaana
Upalambha is remembered. Knowing the three states of jagrad,swapna,sushupthi and the
visions in them as serpent in rajju one has to sacrifice one by one. They are the heya (after
understanding them fully).
The paramarthasatha which is devoid of the four crores desires is the gneya (to be known).
The bhikshu who sacrifice the three Eshana(eshanathraya of samsara) like puthraishana,
vithaishana and lokaishana ( desire for a son and wife,desire for getting wealth and luxuries,
and desire for attainment of heaven etc as loka) should attain the saadhana called paanditya
(scholarship) Balam( strength) and Mounam(silence).The prapya are thus knowledge or
vidya, strength of mind ,body and intellect as Bala , and silencing of mind as
chithavrithinirodha, dhyana,dharana and Samadhi . The things to be digested ,burned are the
kashaaya called raagadwesha and moha (greed). First know these four .The only vigneya is
Brahman ,the paramarthsatha as absolute truth.All others mentioned are relative truths to be
understood(learned ) for sacrificing them .They are all avidya and coverings of darkness
(ignorance) to the real nature of chitha.
91.Prakrityaakaasavath gneyaa
Sarve dharmaaanaadayaa:
Vidyathe na hi naanaathwam
Theshaam kwachana kimchana
All dharma which are gneya are equal to aakaasa and is beginningless.In it there is no
manyness or duality.Aakaasa is subtle,blemishless and allpervading( sukshma, niranjana and
sarvagatha).These are qualities in which aakaasa and Athman are equated.Though we feel
that there are many jeeva ,not even a iota of manyness or duality exists in Athman and this is
shown by simili of aakaasa.Even this knowledge is tehn shown to be a samvrithy in next
sloka itself.
92.Aadibudhaa: prakrithyava
Sarve dharma:sunischitha:
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Yasyaivam bhavathi kshaanthi:

Sothamrithathwaaya kalpathe
All dharma were naturally Adhibudha and it is a doubtless law of nature.The one who is
satisfied by this knowledge by his enquiry is Amritha . All jeeva including you and me are
Adhibudha.We are all by nature eternal light or enlightened ones.Like sun we are emitting
light all times forever revealing the eternal consciousness within us.All jeeva and all their
dharma are thus enlightened intellects only.Thus ,if one doubtlessly visualize the enlightened
energy within oneself and in all living things without any difference or duality at all,equally
without depending on anything except enlightenment of Athman (in Samadhi) he is beyond
selfishness and is satisfied in that eternal experience and becomes one with it and that is the
Amrithabhaava .That makes one liberated (moksha).Then there is no need to try for getting
shanthi .Because knowing the eternal peace and silence in ones own chitha he/she is
shanthaswarupa and calm,tranquil,amritha,Aja and beyond all bondages of desires,dualities
like sorrows etc.This excellent state is desired by all people of India as we know from
scriptures .This educational policy had its benefits to individuals ,to society as well as to
national and international relationships . What is within us naturally has to be uncovered by
removing the dirt accumulated over it ,so that we know our true nature .That alone is what
the Advaithin say .There is no enmity to anyone in an advaithin’s view.
93.Aadishaanthaa hyanuthpanna:
Prakrithiaiva sunirvrithaa:
Sarve dharma samaaabhinna
Ajam saamyam visaaradham
All jeeva and their dharma are by nature from beginning calm and peaceful , without birth
and in eternal bliss,balanced and equal in all,nondual,Aja and Visaarada(learned /wise). Thus
the original state or natural state of us is peace,calm,bliss,wisdom ,equality and balance
(homeostasis) .Since all are like that the effort for that state is really not there .This is
understood by Bhikshu in Samadhi state .The moment of cognition that this silence of
mind,this bliss and wisdom which dawned in me in this moment of Samadhi had been there
in me always and was hidden from me and it is so in all beings is a wonderful one. Only one
who has experienced that can understand it .One cannot communicate it with words. I am
Adibudha;I am Aadishantha .I am satya,shiva,sundara.I am sath,chith,Ananda.I am Brahman.
This experience is what is called Nirvaana or samadhi state.This is called Brahmi sthithi in
Bhagavad Gita .Whoever experienced this do not go back to the stressful,sorrowful samsara
and its desires .
94.Vaisaradhyam thu vai naasthi
Bhede na virachithaam sadaa
Bhedanimnaa: prithakvaadaas-
Thasmaathe kripanaa : smritha:
The people who argue for manyness always travel in paths of separatisms. Therefore they
loose the Vaisaradhya or wisdom knowledge of Oneness . They become kripana and are
remembered as kripana only (by world). Those who have manyness and dualities pursue life
of dualities and separatisms and creates enmity and violence in society .They have no
knowledge of a tensionfree,stressfree peaceful co-existence either in personal life or in
society . They have lost the natural wisdom of Oneness of Athman .That is why they think
that everyone with a different opinion from them are enemies.the adwaithin on the other hand
know the differences of opinions as the result of different levels of coverings of avidya on the
naturally pure and enlightened Chita and recognize it even in the people with opposing views
and in all beings . This is the basic difference between a Visaradha(knower) and a
nonvisaradha ( nonknower) of the One Brahman /God .By the deeds they prove that they
have not understood the truth of Oneness. Karpanyadosha is thus exhibited by jeeva which
 321 
 

has not known its true nature.Either a inferiority complex or a superiority complex makes
such people behave unequally in society .They go on perpetuating the separatisms by
words,deeds and thoughts and all problems of society can be understood from this mentality
of a few individuals. The people who create such separatisms( in whatever name it is) are
ignorant or partially ignorant ,lead by desires of various sorts and by selfish motives.The
absolute truth has not been revealed in their chitah because of the coverings of avidya ,says
Sankara .Only is the covering of dualities are removed , one can have the consciousness of a
EKADAIVA – single enlighted one-which is everywhere in everyone and is sarvagna,
sarvasaktha .( thus ekeswaravaada is the sarveswaravaada itself .) Unless we see the One in
all(sarva) just as it exists in us,the spirituality is not perfected .That is the message of
Advaitha.
95. Aje saamye thu ye kechid
Bhavishyanthi sunischithaa:
Thehi loke mahaagnaanaas-
Thacha loko na gaahathe
Who is fixed without a doubt in that which is Aja,and saamya(equal/balanced) that oen is the
greatest gnani (mahaagnaani) in the world. This world does not know that wisdom,or that
wise person. This is an important statement.The greatest wisdom and the excellent and
wonderful knowledge of absolute truth is not a common commodity and it is revealed only to
very few .That person to whom it is revealed is the greatest wise person and his/her wisdom
is the greatest which should eb known to entire world for benefit of humanity.But
unfortunately the world does not know his/her wisdom or that wise person. Why? Because
the world or rather the majority of the world is enmeshed in the avidya of pleasures of
mundane world which is very popular and fail to recognize the bliss beyond all bliss which is
very rare . Why is the wisdom of such a gnani so important for humanity? Sankara says that
wise person who is sarvabhoothaathmaratha( enjoying the bliss of Athman of all elements
and jeeva) does only deeds which are for sarvabhoothahitha( good of all ) .That is his words
and deeds and thoughts are “Parajanasukhaaya,parajanahithaaya” (for the sake of bliss and
wellbeing of all,and for the good of all) and is beyond all selfish motives .Even the divine
beings are unable to find out the path of the gnani of such caliber and it is like a bird’s
feetmark in sky which is unidentifiable by even scholars according to Shanthiparva of
Mahabharatha.This is why ,without knowing advaitha or Sankara ,people are mistakenly
calling him enemy to Budha .He identifies both Budha and Samana and eulogises them and
knows the Adibudha state as tehat of Brahman too as we see from this commentary to kaarika
of Goudapaada .Thus all the misunderstandings created by scholars who perpetuate
separatism has to be removed by carefully studying the words of Sankaara and the original
Upanishad with its commentaries is my path and that is what I had done here . To know a
gnanai one has to travel through the mindscape of that gnani and books are for that .But
unless we read the original we may misunderstand the chitha of the sarvagna ,because the
people over the years by their proportionate grades of intellect had already painted a false
picture of it .
96.Ajeshwajam asamkraantham
Dharmeshugnaanamishyathe
Yatho na kramathe gnaanam
Asangham thena keerthitham
In the dharma which are birthless(eternal) and without samkrama( traveling or changing
position) is the wisdom . That which is changeless and absolute truth is thus praised as being
nonattached . In Athman which is Aja,the wisdom which also is Aja is always existent as
Achala (inertial nonmoving,unchanging) as the rays within the sun.We imagine that the sun
and his rays have samkrama or change in position from one raasi (field ) to another . But that
 322 
 

is only a relative truth .Sun does not have any samkramana or movement from one part of the
zodiac to another.He is achala.It is the earth which produce that feeling of movement by its
movement .The enlightened wisdom that is achala and asamkraantha is in the Athman and
therefore Athman as the sun is without attachment always energy only.
97.Anumathre tahpivaidharmye
Jaayamaane thavipaschitah:
Asamgathaa sadaa naasthi
Kimuthaavaranachyuthi
Even if the vaidharmya (difference) is equal to an atom,that person has to be considered as an
unwise one.In that person the nonattachment will not remain forever .Then what to speak of
destruction of all coverings of avidya (ignorance)? Not even a tiny bit of duality should exist
in chitha.If it exists the person has not achieved true wisdom.And the wisdom he/she shows
will be temporary and the nonattached state also will be temporary .Thus Acharya does not
agree with even a little of duality . The thanthrik texts which agree with the covering due to
aanavamala alone as a state of wisdom is thus agreeing with a dual type of wisdom (one with
aanavamala and another without that ) and Acharya says this is not possible to be accepted .If
ego of aanavamala exist ,that will later lead to many dualities and the wisdom cannot be
peremnant then.
98.Alabdhaavaranaa:sarve
Dharma:prakrithi nirmalaa
Aadou budhasthathaamukthaa
Budhyantha ithi naayaka:
All dharma are by nature pure.And without coverings of avidya.In the beginning Athman is
Budha and muktha( purely intellectual and liberated). Therefore all jeeva are naturally
leaders(Naayaka) .The jeevathman are called Naayaka because of the Athman’s nature of
eternal purity,intellect and liberated state( Nityabudhasudhamukthaswabhaava).Jeeva is
naayaka(leader) swamins( Yajamana /Lords) and have bodhasakthi( power of consciousness)
by nature (prakrithi).The names naayaka ,swamin and yajamaana are used in war and love,in
tapas and rulership,and in yajna by Indians due to this reason. We need not say that the sun
shines .Because everyone knows by the word sun ,its nature is light . It is like that about
Athman.It is eternally pure intellect and liberated forever. Whether one states it or not ,it is
understood by that word.
99.Kramathe nahi budhasya
Gnaaanm dharmeshuthaayina:
Sarve dharmasthathaagnaanam
Naithadbudhena bhaashitahm
The wisdom of the intellectual( Budha) is spread in everything .It does not change position
from one to another. But it is not said that it is in every dharma by Budha. The sunlight is
spread in everything and in sky forever .Similarly the wisdom of the Athman/Brahman is
spread in everything and in spacetime as fields of energy .It is in every thing,in every thing’s
actions or dharma .Th ewisdom of Brahman has no change,reduction,or transmission from
one to another since it is equally existent in all.Aakaaasa (spacetime)is achala (inertia),
avikriya(cannot be bought or purchased or bartered ),niravayava(cannot be divided into parts
or organs),nitya( eternal),adwitheeya(one without a second),asangha(nonattached ), adrisya
(unseen to gross eye), agrahya (incognisable),and beyond actions like asana(eating ) etc and
is the principle of Brahman.This absolute truth with the lakshana of Aakasa (spacetime) exist
in chidaakaasa and ghataakaasa alike and in all jeeva the aakaasa or Brahman exist as
Hridaakaasa . This is the vedic teaching of Brahman. The absolute truth which is beyond
dualities of knower,known and knowledge exists in all jeeva.And that truth was not spoken
by Budha ,says Goudapaada.The Budha is used twice in this sloka.The first in the first line
 323 
 

means all intellectuals with generic name Budha .The second in the 4th line means the Budha
with a specific title ,that is GouthamaBudha .Here Goudapaada shows the incompleteness of
Budha’s teaching .Nowhwere else he has used the term Budha as a specific title of a specific
historic personality. In the last sloka when the science of exposition of Athman ends ,for the
praise of the absolute truth he says namaskara to it.Even in that sloka he uses the term Budha
as a synonym for the highest state of intellect which can be atatined by an enquiring
mumukshu.
100 Durdasam athigambheeram
Ajam saamyam visaaradam
Budhuaapadam anaanaathwam
Namaskarmo yathaabalam.
The state of Brahman is difficult to be attained.It is great and deep .It is wellbaalnced
equanimity .It is birthless and wisdom incarnate.It is One without manyness in it.That state
one has to worship and praise and try to reach according to one’s strength (ability of
cognizance and opportunities ). The state of Brahman is a deep ocean of wisdom,unthinkable
and incognizable and for ordinary people of mundane interests it is never attained.Still ,every
one has by nature that principle inherent in them and therefore scholars try to uncover the
covering of avidya that has covered their intellect according to their strength and ability.The
people also knowing the greatness of vidya over avidya worship vidya and try according to
their intellectual,and emotional ,intutional abilities and available opportunities to hear,analyse
and know about this absolute truth which exists in everything everywhere .No one can
explain it with words .Yet , everyone can ,if they so will it,experience it within their abilities
of intellectual and intuitional faculties.All methods are for this purpose only and this is the
ageold educational system which Indians followed .
Mangalasloka 1.Ajam api janiyogam praapadaiswaryayogaad
Agathi cha gathimatham praapadekam hyanekam
Vividhavishayadharmagraahi mugdhekshanaanaam
Pranathabhayavihantya Barhmayathannathosmi.
Though Aja with the yoga of birth,and by Aiswaryayoga (yoga for wealth) though agathy
(two meanings : without movement /poor man) with gathy (movement),Though Eka(one)
seen as aneka (many) in the view of softeyed ones who follow different sensory objects and
their actions ,and that which removes the fear of the worshipper –Namaskara to That
Brahman.
2. Prajnaavaisaakhavedhakshubhithajalanidher-
Vedanamnothantharastahm
Bhoothaanaalokya magnaanyaviratha janaana
Graahaghore samudre
Kaarunyaadugdhadhaaraamrithamidamemarair-
Durlabham bhoothahetho
Swastham poojaadhipoojyam paramagurmamum
Paadapaathairnnathosmi.
Namaskaram to the Paramaguru who is worshippable than all worshipped Gurus,who with
the churning instrument called Prajna, churned the great deep ocean of Veda and took nectar
(amritha) because of compassion in all beings enmeshed in the waters of that ocean.
3.Yath prajnaa lokaabhaasaaprathihathimagath
Swantha mohandhakaaro
Majjonmajjachalorehyasa kridupajano-
Danuathithraasaneme
Yath paadaavaathrithaanaam sruthisamavinaya
Praapthiragrahyamoghaa-
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Thadpaadou pavaneeyou bhavabhayavinudou

sarvabhaavairnnamasya
The darkness of avidya in mind enmeshed in the great ocean of samsara was removed by the
sight of prajna of that God of Gods, who removes the sins of the worshipers by giving access
to sruthy,sama and vinaya and I do prostreat at the most sacred feet which destroy the great
fear of Samsara ,by all my faculties.
Om That Sath .
References
1.Fundamentals of philosophy of thanthras by Manoranjan Basu . Meera Prathishtan Calcutta
1986
2.Wittgenstien –from mysticism to ordinary language.A study of Viennese positivism and
thought of Wittgenstein .Russel Nielle State uty press New York 1987
3.Hegel and modern philosophy Ed David Lamb Crooomhelm Ltd 1987
4.Ideas and opinions of Albert Einstein
5.Infinity and the mind Rudy Rucker
6.Pranavavaada Bhagavan Das
7.A brief history of Time Stephan Hawking
8.Upanishads in Sankara’s own words. V.Panoli
9.Upanishad deepthi .K Bhaskaran Nair
10.Mandukya Upaniashad Swami Ghabiraananda Advaithashram Calcutta
11 Mandukya upanaishad Mridanandaswami SriRamakrishnashram Trichur
12.Bhagavad Gita by various authors
13.Brahmasuthra sankarabhashya
14 Other Upanishads and
15.Pathanjalayogasuthra

SUVARNAM VEDA
The swadhyaya of Kena and Chandogya Upanishads from Saamaveda
Thasyahaithasya saamnoya: suvarnam veda:
Bhavathy hasya suvarnam,thasyavai swara eva suvarnam
Bhavathy hasya suvarnam ya evam ethath saamna: Suvarnam veda:
The one who know that saamam is Suvarnam becomes Suvarnam.Their swara becomes
Suvarnam.They experience Saamam as Suvarnnam.And get Suvarnam (gold,swara and
saamam) Krishna said I am Saamaveda among the vedaas.And the Kena and Chandogya
being parts of Saamaveda are therefore important for a person who does Upaasana of
Vishnu,Krishna,Naada and music .
Introduction:-
After swadhyaya of Aithareyam from Rgveda,Thaithareeyam ,Katam, Swethaswetharam
,Narayanam from Krishnayajurveda,Mundaka,Mandukya with kaarika,and Prasna from
Atharvaveda,we are proceeding to swadhyaya of Saamaveda Upanishads Kena and
Chandogya. Till now the eight Upanishads were seen mainly from the viewpoint of
astronomy /jyothisha and psychology and a comparison of ancient and modern ave made it
different from the other commentaries which have come before.Only the approach is different
and the goal is not different.In the commentary of Thaithareeya Sankara said”One can show
its signs only but cannot be said(Tha lakshyathe nathyuchyathe). Wittgenstein has said “What
can be shown cannot be said”.Whatever different approaches we take we can only point out
to the existence of Brahman but cannot explain it completely .What we cannot speak about,
we must pass over in silence is the motto of Wittgenstein in such situations.In our silent
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meditation of Brahman,the swollen seed of the blissful Chidbeeja ,without our knowledge
come out some sthoba or sounds which are expressions of that blissful experience .That
creativity just express or reveal what a Sphota had happened within .It is only a dwani of
what is real.These words which I write down also are just the dwani of a sphota that had
occurred within me in such a silent Chitha. In the division of language sabda or sound has a
dhwani and a varna.When two objects press or strike against each other we get a sound called
Aahatha or an Abhighaatha.When there is no two objects but ONE,when that vibrates a
sound produced is Anaahatha .About this Sankara says in Sareerakabhashya:-
Kaa punarayam Dwanirnaama yo dooraath aakarnayatho varnavivekam
Aprathipadyamanasya karnapatham avatharathy,
Prathyaaseedha thaschamandathwa patuthwaadibhedam varneshwaa sanjayathi
Thannivan dhanaaschodaathayao vidasashaana varnaswaroopanibandhanaa
Varnaanaam prathyuchaaranaam prathyabhignaayamaanathwaadh.
(The waves of vibration from a moving object which is moving away from us will be in
mandrasthaayi ,and when it moves nearer to us will be in Uchasthayi or sound will increase
in pitch as it moves towards and decrease as it goes away.And a similar phenomenon is seen
with Varna or colours of light )
This knowledge was there in 8th century India and in 5th century India(See Varahamihira’s
Panchasidhanthika)and before that in Vedic and upanishadic times.In 1842 only Christian
Johaan Doppler discovered this phenomenon ,ten centuries after Sankara .Light and sound is
the same phenomenon and travel together is the basis of the effect of Dwani and varna
(modern Doppler effect). In 1843 it was with this Doppler found the red and blue shifts from
far away galaxies (Doppler shift).It was based on ths in 1929 ,Hubble proved the expanding
universe.In Einstein Universe the geodesics of light and spacetime is its swabhava for the
Indian astronomer.Only in a moving universe this is possible . Not in a universe of inertia.In
1922 Soviet cosmologist Alexander Friedmann made a real model of expanding universe
without controversy between Einstein universe of general relativity and Hubbles red shift.The
big bang (or modern Sphotasidhanta)of modern cosmology is based on this.In 1927 in
Belgium George Edward Lematre said the first origin of universe is from a subtle dense point
and he called it the cosmic egg or primeval atom .This Hiranyagarbha(golden egg)as a Bindu
(point)and its Mahasphota is seen in all the vedic,Thanthric and sasthra grantha of India. Both
General theory of relativity and the principle of nonpredictability in Quantum mechanics
view timespace as having an end and endless.(saantham and anantham).The model universes
of Friedman are of three types.
1.The one which contracts and expands (Sankochavikasaroopini prakrithy.
Saradaathilakathanthram) . In it space is curved as a plane
2.The ever expanding model.It is endless(anantham).
3.The universe which expands at a certain measure only and is an anantham or endless one.It
is flat.
In an endless universe each bindu is a center.I ,you,earth,each celestial object can be
considered as a central point or bindu of universe.In a anantha, nirayana (inertia)universe
there is energy or light only.Only when the condensation occur in between ,the objects form
and objects take up light and reflects.And only when objects are interspersed ,the light
decrease and dark areas or shadows happen.Only then the question arise from where ,at what
time,how these objects where formed and by what cause .To have these questions there must
be a thinking brain on one of the objects(here,say ,earth).Thus the question of an origin of
universe and its theories were first raised by Indian intellectuals in vedic and probably pre-
vedic period.The Indian sciences of veda were the first science of entire human race.It cannot
be called an individual view or a religion formed by a particular reformer or a person but is a
common intellectual heritage of entire humanity.Western science reached this scientific
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theory only recently . For Indian astronomers Jyothish is the eye of the veda by which the
scientist view the veda.Therefore the question of origin of universe starts from the first rishi
who asked about the origin of universe .And that rishi is seen in the naasadeeyasooktha and
in all scriptural writings of India .In other words in India science and religion and
metaphysics were not different .It had been integrated very early in the history of human race
of Indian subcontinent. The spacetime ,and the lightcones and the event horizons they drew in
the shape of Damroo of God Shiva .

That which has happened in the past light cone is Charithra or Ithihaasa. (History).If you
know the past ,and study the present in the light of the past,you can predict future and even
prevent calamities and thus a predictive metereological science of observation of all celestial
and earth phenomenon was evolved.Since it depends on observation and experience of past
observation this was called eye of veda.Since prediction is based on a lightcone,the birth
moment,the place of birth,the environment of celestial bodies,the moment of conception,the
place of conception,and place of life and environment also does influence a life .(Each birth
and life can be thus considered as an event in the event horizon.).Stephen Hawking said,if
one of the twins is living on mountain top and another in sealevel.In the same timespan the
person who live on mountain top will remain young and the one on sealevel will become
old.This is so if one travels in spaceship.The same phenomenon was pointed out by scriptures
 327 
 

in story of RaivatahkaManu and story of King Muchukunda .What Hawking called the twin’s
paradox is known to ancient Indians when they calculate the lifespan in earth,in moon and
above that .(page 35-36 Origin of Time Stephan Hawking)So there is nothing new except that
we are rediscovering what our ancients had discovered . From the laws of movements of
Mercury ,Einstein’s General theory of relativity had its proof. Suppose sun and Mercury are
two points .These two points or atoms/objects are in their Kakshya(orbits)very close to each
other.When sunray fall on Mercury ,a quantum of it is taken up by Mercury’s surface and rest
is reflected.By what is taken up,Mercury shines.That which is reflected is bent by the sun’s
surface and because of this for a person or observer on earth the plave of Mercury appears
different from the real position.The geodesic of light as well as its quality is proven by
Einstein-Bose studies.Respecting the role of Indian Scientist Bose to quantum theory and
Einsteins Field theory (Indian Mandalasidhantha) we call the quantum of light as Boson. We
cal classify all objects in universe as Boson and Fermion.Boson is a photon with one unit
spin.Proton,neutron and electron are fermions.For each fermion there is an antifermion. Since
every matter has such an anti-matter ,the universe should have an antiuniverse. Boson is the
carrier or vehicle of power(sakthy).A fermion can become a boson.Boson can transform to a
fermion.But the position of first and second fermion will not be the same.The position
changes.That means it have a parispanda (vibration causing change in position)in timespace.
Thus the question of punarjanma of a boson and fermion(energy and matter by
transformation) is explained.What will happen when I die ?Where shall I go when Idisapper
from earth?Etc were questions man asked several millennia before and the jeevathman
(energy)and matter(body)transformation in spacetime and reappearance n spacetime with
change in position which can be predicted is thus evolved.That is how the Avathar of Krishna
was predicted,That of Budha was predicted.That of Christ was predicted. This is as old as
Indian science. The problems of where matter and energygoes when in unmanifested state
,and how the parispanda in timespace brings it back again for endless period(anantha)in a
repeating geodesic of spacetime that is Anantham is what Indian system of science is and to
that quantum electrodynamics and chromodynamics is proceeding fast.
The ray of light is both light and sound is shown by the fact that it is dwani and varna
simultaneously.It is thus a kanam (drop) or quantum and a tharanga (wave) simultaneously.A
similar view (to Kanaada)was formulated in 1900 by Max Plank and in 1905 by Einstein.
Physisists consider kriya or action as energy X time .Plank constant(In Indian maths the
Sthirankam) has to be measured in unit of kriya . Quantum is a Latin word.Its meaning is “
how much?”Or the word is a question and not a noun.The similar word used in Sanskrit is
Kathama?(How much).In Latin also it is pronounced similarly as Kwanthama. From that
originated the English word Quantum as a noun. We will see this word in the 5th prasna of
Prasnopanishath.From 2 to 5th questions or prasna of this upanishath we get in order the
questions –Kaa (who?),Katha (from where?)katharam(again who?) kathamam (how much
maximum? Or what unit ?).Thus origin of te word is from Sanskrit to Latin and from there to
English. For the smallest subatomic particles called quarks there are three colours (red,blue,
green)and six rasa or essence of ucha(Up-u)neecha(down-c)parswa(sidewayss) satya(truth-
t)soundarya(beauty)came from quantum electrodynamics and thus quantum chromodynamics
was born (Murray Gellmann 1972).So dwani and colour and sound and light (naada and
prakaasa) of ancient vedic seers is being recreated by modern seers of science . In 1970 , in
Chicago university ,the Japanese Physicist Yoychiro Nambu tried to displace the quantum –
wave theory with a string theory (String in Sanskrit is a thanthri as in musical instruments of
lyre,veena etc).When a string is touched in a musical instrument ,without being displaced in
spacetime we get dwani and varna .In 1971 the secone string theory included fermions also in
this (John Schwarz,Andre Nevieu,Pearry Ramond).These thanthreesidhantha could not be
proven by them with the four dimensions of spacetime mathematically.Code Lovelace found
 328 
 

that a mathematical structure is possible if we use 26 dimensions . Richard Brower and

Charles Thorne showed that the string theory is tru only if there are 26 dimensions.Indians
had systems of 27 dimensions with 27 stars in the zodiac and 24 dimensions with 24 letters of
Gayathri ,and from it two being fixed in the veena/lyre they had a dimension of 22 as well for
the maximum number of commutation and permutations .This is the science of music in
India which is derived from ancient saamaveda and is related to veda,astronomy,philosophy,
medicine and musicology of India as well as to yoga science and thanthra.uch an integrated
view is there in Saamaveda about entire universe . When the 27th dimension is reached we
are entering a new year or new system of revolutionary repetition as before.A new Raaga is
created by repetition of or transformation of a previous raaga by various grahabheda,
swarabheda etc .The 28 stringed veena of Saraswathy which Sangham literature call the
Yaazh of the Kalainiyama of Chinthaavilakku( lyre of law of art of the lamp of thought )is the
zodiac as superstring of Indian thought.There are worlds beyond which our worlds of thought
and speech can reach and beyond what our suns rays and solar orb can take us and to these
thureeya realms also the law of the cosmos or saraswathy Yazh take us.It shows us the worlds
of light and sound and gives us the rarest moments of blissful experience but we cannot
describe them . There are no words to describe that experience.That is only swanubhoothy.
There is no arguments at that level.
There we have to be silent.We have to meditate and internalize.We have to enjoy and respect
that silence in depth ..That is Saamaveda..The NaadaBrahman …Among Veda I am
Saamaveda ,Said Krishna in the Bhagavad Geetha…Let us enter into swadhyaya of
Upanishads of Saamaveda ..

Kenopanishath:-
OM Apyaaayanthu mammaamgaani vaakpraanaschakshu:
Srothramatho balamindriyaani cha sarvaani
Sarvam Brahmoupanishadam maaham Brahma Niraakuryaam
Maa maa Brahma Niraakarodhaniraakarananamasthwa niraakaranam
Me asthu thadhaathmani nirathe yamupanishadsthu
Dharmaasthe mayi santhu the mayi santhu:
Om santhi:santhi:santhi:
Let my organs and praana ,vaak ,eye,ears,strength,and senses be grown.In Upanishads
whatever is said is Brahman only.Let me not negate Brahaman .Let Brahman not negate me
too.Let all dharma said in Upanishads be illumined within me.Let them illumine within me
who wants to know Athman. Let there be peace,peace,peace … Kenopanishath is the 9th
chapter of Thalavakkara branch of Brahmana in Samaveda.The earlier 8 chapters are about
Karma and Upaasana.The importance of this Upanishad is that Sankaracharya has done both
a Padabhashya(commentary on each word –word by word commentary) and a Vakyabhashya
(commentary for each sentence).He has not done that for the other Upanishads.The beginning
of the subject on Brahman/Parabrahman starts with the word “Keneshitham”.This is known
as Kenopanishad.The first 8 chapters were on the upaasana of praana which is the basis of all
actions/kriya. The organs of karma as Saama were also mentioned in them.After that
Vansaantha and Gaayathrasaamavishaya has to be explained. In the science of Vyaakarana(
karana = function or action.Vyaa= expanding.Vyaakarana is the action of expansion. It is
called grammer in literature ) which is the systematization of use of a particular language ,a
Vaakya (sentence)is that which expresses any one of the chithavrithy(of the user).If one can
dislodge and take out each of the parts of a sentence without causing distortion to its form
(without destroying the sentence)one can separate pada(words)from it like the threads from a
husk of coconut or fibres from a coir .The pada or word is thus a unit of Vaakya or sentence
and is the main root of the tree of language. Kenopanishad is about the origin of sound or
 329 
 

sabda and the use of language and therefore it is essential to give a commentary on both word
and sentence on such a treatise.That is why the great scholar Sankara made both for this.In
modern science as well as in ancient science language and music are inseparable entities .The
great scholar on Sankara Vidyavachaspathy Panoli in his book (Mathrubhoomi publication
)says he cannot see a reason for such a pattern of behaviour of Sankara and therefore he
concludes that Vakyabhashya may not be that of Sankara.The commentator is quoting the
vansavali or vansaantha of naama(names)and other words and also the vansa of the
guruparampara who were dealing with this specific branch of knowledge .Vansaantha is a
word showing the creation of world with three thathwa or principles called Dravya
(matter),kriya(functions)and guna(properties/qualities).These principles are called the dharma
and they create their prakrithy(nature)and the prakrithy creates the three types of pada called
name,(kartha or creator)karma (krithi or creation)and bhedaka (the divisor or differentiator).
When such words are organized in a certain order or rhythm the sentences or vakya are
born.Thus inseparable association(sambandham)happen between names and actions, between
adjectives and the objects and between gathy (movement or Sanchaara and vibhakthy
(which is a part of grammer). This sambandha is also called Akaamksha or expectation for
harmonious union.A sentence or vaakya is a group of words which explain perfectly and
completely a subject completing all expectations of the union. The sentence made of many
words of different jaathi (variety)if dismantled ,has two parts which is the base of all.1.The
speaker or Vakthaa is taking out one vasthu or subject so that we can discuss about it in detail
and expand the meanings and its understanding .
2.The second is the sambandha or association of a meaning or a sanghathi (event)that is
special or rare in that vasthu which is hitherto not understood or partially understood
.Bhedaka is an anuprayoga.In anuprayoga one can find out or discover the root meaning
(moola artham)like a tree is discovered from a seed . So this is something which we have to
enquire and find out .Acharya uses two words Vansantha and kriyaantha in commentary
because of this.The vansaantha is sometimes discovered at the end of enquiry or a kriya of
research only and it is not very manifested in the gross sentence. We are understanding our
past sitting in the present era.We are remembering our past.We accept this memory and then
think and analyse it.This is called Uparivicarana (thinking after acceptance or supposition of
a fact).The kriya are of two types. Sadhyakriya and sidhakriya.Sadhyakriya is a
prathyabhigna. (a remembrance again).That itself is of two types .Anga and Angi.Angi is the
special and important part.Anga is the adjective which is secondary to the anghi and therefore
less important.In the first 8 chapters the anga were dealt with and in the 9th chapter
Thalavakkara Brahmana starts to speak of the anghi which is the most important.(The
Brahman/Athman on which all anga or organs are based ).The functions(karma and
gnaana)said in the first 8 chapters give sathwasudhi or purity of sathwa to one who practices
them regularly as a mumukshu(one who wants liberation).For oen who does them without
gnaana and with kaama or desire ,the same actions or srouthasmartha karma,are just leading
to the southern path(Dakshinamarga)of punaravrithy(recycling and repetition).Those who do
actions naturally but without scientific knowledge of for what they are doing it,are traveling
to pasu(animal kingdom)and to sthavara (nonmoving)life forms like plants.This is called
Adhogathi or a retrograde movement from human to lower kingdoms.This is not devayaana
or pithruyaana but a third way ,down to lower forms (Chandogya 5.10.8). Due to the sacred
samskaara and its karma either in this or previous births,one gets the pure sathwik guna
which is Nishkaama ,and by that one attains virakthi (nonattachment) to the external gross
things and their associations which are Temporary .Only for such lucky individuals the desire
for knowledge of Athman arises.The sruthi with the lakshana of questions like Keneshitham
and the answers to it show such a desire for knowledge of Athman.Only a viraktha
(nonattached) person becomes interested in ,and learns the Subject of Athman and therefore
 330 
 

becomes entitled to teach such a subject.No one else gets the knowledge and efficiency to
teach this subject.By the knowledge of Athman , Agnaana or ignorance ,which is the seed of
samsaara and the cause of actions done for getting something mundane,is lost forever.
Sankara says that knowledge with works/karma for mundane things does not end the seed of
samsara.In Brihadaranyaka it is said “Let me have a wife”(Jaayaa me syaad). In
Vaajasaneya all the three worlds are obtained through a son.But all the three worlds are
different from the Athman.Not through karma (actions)but through a son(puthra )they are
obtained.Brihadaranyaka(1,5-16)says by vidya one can attain devaloka and by karma one can
attain pithruloka.The cause for Parivrajyavidhana is “What one can attain with a puthra?Our
world is the Athman(BU 4.4.22).Puthra,karma and gnana lead us to worlds of manushya
(man),pithru(ancestors)and deva but not to the Athman.These three worlds are anitya
(temporary).The person who wants liberation desires naturally unborn, ageless ,eternal
(amritha)abhaya(fearless)world which does not decrease or increase(contract or expand)with
karma.That world is attained only with liberation from avidya.Therefore sacrificing all other
worlds with wisdom of Athman is the only goal of a person with sanyasayoga. The
association of karma(action)is against the natural properties of wisdom of the Athman.In
karma there are differences like doer,effect,action etc.In Brahmagnana such differences does
not exist.The principal quality of Brahmagnana is its importance of Vasthu and because of
this it is apourusheya.(Apurushathanthra.) It is vasthuthanthragnana and not
purushathanthragnana. Only when there is nonattachment in all seen and unseen objects and
all external actions and their effects one gets entrance into the interested enquiry into
questions like Keneshitham and their answers.The text is in the form of question of disciple
and answer from the teacher because ,this is a subtle knowledge and one has to cognize it in
a comprehensive way.It is difficult to reach it with pure argumentative discourse alone.One
has to get knowledge from an experienced one. The word and nature of the origin of cosmos
originated from vasthuthathwa and therefore the word and sentence are to lead us to the
moolaprakrithy(root nature)and moolaprakrithy leads us to the Vasthuthathwa. (principle of
matter /origin of entire cosmos from a root cause). The cosmos or Prapancha has matter
(dravya)which has jaathi (divisions according to their origin.Jaathi is at present translated as
caste after advent of European languages into India and has lost its original scientific
meaning in Sanskrit language) ,kriya(functions/actions)and guna(qualities ) and
vasthuthathwa is composed of these. A word(padam)has a name,a krithi,a bhedaka
corresponding to these three and represents sathwa,dhathu and dharmi of prakrithy
respectively . In this way the cosmos is manifested (Vyaakaranam).

A Guru who is fixed in Brahman (Brahmanishtan)leads disciples to the path of this wisdom
easily. Therefore this Upanishad adopts a question-answer form to do exposition of the
knowledge.
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Sl 1.
1.OM Keneshitham pathathi preshitham mana:/Kena praana:
Prathama:praithi yuktha:/Keneshithaam vaachamimaam vadanthi/
Chakshu:srothram ka u devo yunakthi//
By whom is this mind influenced so that it falls into the vishaya(subjects).? By whom is the
first praana(breath)influenced to move for the first time? By whose influence does we speak
this word?Which Deva(divine power)unites the eye and the ear? The question is asked by a
disciple who has already had virakthy (nonattachment)in temporary mundane associations
of body,name,fame , actions and their effects etc and wants to know that vasthu (object)
which is the central rootcause of entire cosmos and is eternal .Therefore the question cannot
be equated with the influence of the association of body-mind –intellect complex alone which
produces the icha(desires),actions and words in the common parlance. That something which
influences this associated body-mindintellect complex and which is different from it and
cause of it and is absolutely free from it is the influencer here.That central purusha
(Kootastha) which resides in the samsaara yet free and different from it and controls and
influences it has an icha(will)by which this cosmos functions.Kootam is the central most
important room in a house ,both in Tamil and Sanskrit and Kootastha denotes this position.
The prapancha is here a house and Brahman is a Grihastha(householder)sitting in the central
position controlling,influencing it and yet free and different from it.When we look at a house
we feel that it is a place of all comforts and happiness.But it has all sorrows and difficulties
and diseases as well.Both good and bad is in the samsara.The kooda represents the cosmos
and samsaara with good and bad.Athman is the householder residing in its middle ,
controlling andinfluencing it and free from it and different from it and beyond all pleasures
and sorrows.Athman witnesses entire cosmic samsara.How can a person in this World
(earth)know that root cause ?Only when the mind is free from pravrithy/ nivrithy action and
inaction,pains and pleasures can it remain uninfluenced by samsara .Only then it will not fall
into the vishayasukha or desires of the mundane world.But we see that human beings even
when they know the bad effects of their actions/desires falling prey to such actions/ desires.
Mind is seen functioning in things that produce sorrows. Therefore the question is very
significant.Who prompts mind to fall into such desires?Who makes the first breath of life
?Whose willpower makes human beings speak a communicative language or word?We find
our eye and ears doing their respective functions of seeing and hearing which we call Darsana
and Sruthy(Optics and acoustics) but we also find that somewhere in our brain these two
functions are conjoined and sruthy and darsana become merged.Which divine power makes
such associations so that a wholistic approach to life is possible removing all divisive
/separatist feelings about sense organs,their subjects like light and sound and their cognizance
? The disciple has already understood that the visualization of music/sound and sruthy of a
darsana is possible .Which enlightened power had made this system of wholistic worldview
possible is the question.The disciple is a learned one and to him a learned Guru says:- Hear
the answers in your own questions. Because in the question itself is the answer.The word
Deva used by disciple means the dyothanavaan or one who enlightens or illuminates.It is this
light/enlightened Athman which is influencing and controlling entire cosmos.
Sl 2:-
2.Srothasya srothram manaso mano yadvacho ha vaacham sa u
prranachakshushaschakshurathimuchya dheeraa: pretyaasmaallokaadamrithaa
bhavanthi//
He is the ear of ears.The mind of all minds.The word of all words.The praana of all praana.
The eye of all eyes.The bold ones(Dheera)who have got liberated from the senses,sacrifice all
those worlds and become Amritha(eternal/ deathless). Srothra or ear is the instrument for
hearing sound.Sound is revealed by it.A home is built for the benefit or use of the person who
 332 
 

lives in it.Likewise the body with its various parts like ear,eyes etc is built for the one who
dwells in it.How does we know the presence of that indweller? By the lakshana or signs of
thought,imaginations(samkalpa)and vyavasaaya (works done)etc. Poorvapaksha says ,like
light does not require another light to be revealed,there is no need of an ear for a ear.Sankara
says that is not so.Ears reveals or enlightens its subject of sound,only until the eternal light
of Athmajyothy dwells in the body.Therefore here,the ear of the ear is mentioned as that light
of Athman which is central to all,unborn,eternal and fearless.That is the center of origin of all
the revelations of all our organs,whether sensory or motor.The mind is the internal organ.That
Athman is the mind of mind or internal organ of even the mind .If that light was not there
,mind would not have had the ability to think,imagine,and devise courses of action and
execute them.Thus intellect is part of mind only.It is a sign of Athman. Athmajyothi reveals
and expresses all organs.We know it as the light of thought (Chinthaavilakku in
Manimekhala, a Tamil epic of Sangham age).It is that light which gives us liberation from all
external objects and their subjects.It is that which confers eternity to us.It is that which gives
us Amrithavaani which is different from every day spoken language of a householder.Both
spoken prakrith word and the written Sanskrit word are revelations of the same light of
Athman.Yet they have differences.The word of a singer is different from that of a
businessman who sells things.The word of a poet is different from that of a butcher. The word
of a yogin is different from that of a mundane person.Word is word in both cases. The word
of the word is the same . But they seem so different.In the mandala of light of Athman ,that
difference is not felt because sense organs have no entry in that mandala which is
transcendental.
S 3:-
3.Na thathra chakshurgachathi na vaaggachathi no mano na vidyo na vijaaneemo
yathaithadanusishyaadanyadeva thadwidithaadayo avidithaadathi/Ithi susruma
poorveshaam ye nasthadwayaachachakshire//
Eyes does not reach there.Mind and word does not reach there.No one is able to know it.
Therefore it is difficult to teach it.It is different from all that is known and unknown.That is
howwe have heard of it from the ancestral learned men .
One cannot see Brahman with naked eyes.Our external eyes cannot reach our Athman.It is
looking only to external objects.When a spoken word express or reveals its meaning ,word
can be said of having entered its own subject.But here that object which is Athman of word as
well as that of the senses that produce word is being spoken of.Fire which reveals and burns
all other objects does not burn itself or reveals itself.Similarly word is unable to express or
reveal itself. That word which is Para and Pasyanthi cannot be expressed by the spoken
word Vaikhari.Both spoken and written word cannot enter that mandala . Mind imagines
other objects and thinks about them.But it is difficult to imagine itself and to think of
itself,even for mind.The knowledge of objects happen with the combined teamwork of all
senses and of mind.Since Brahman is beyond senses and mind ,to say that “It is like this”and
define it is impossible for human languages.That is the reason for difficulty of the Guru to
explain it to the disciple. One can advice anything easily if it is possible to give adjectives of
jaathi(morphological classification)gunam(qualities)kriya(functional characters) etc and this
is possible only for those objects which are accessible to our external senses.Only the
Prapancha(cosmos)has the adjectives of jaathi,guna and kriya etc.Not Brahman.Therefore to
use language to reveal and teach Brahman with language is extremely difficult.If one does
that ,that function is the most extraordinary and most commendable action .Though one
cannot show truth with the naked eyes,by the scientific logical explanations one can initiate
an interest and desire to know it .One can quote references of Agamaas and explain logically
and make disciple interested to find out truth by himself/ herself.
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Brahman is different from everything that is seen and known by ears ,eyes or other
organs.Then Brahman must be unknown.But by saying that Brahman is different from all
things known and unknown means,that it is not unknown. Avyakritha(unmanifested)is the
seed of all vyakritha(manifested)things . Avyakritha is vidya and vyakritha is avidya.
Avidithaad Adhi is the word used here.That Adhi is a sound which denotes that it is beyond
all the vyakritha and avyakritha.It also means that it is beyond even the unmanifested.
(aviditha and viditha).Taht which is beyond a object should be different from that object.
That world which is known only to our sense organs is temporary ,and is full of sorrows and
therefore it has to be sacrificed.Brahman is the only thing which we should not sacrifice.
Brahman is not something which we can get by our karma/effort.Only if something is not
with us we need to work for getting it.Brahman is always with us,within us.Athman has no
need for anything except itself and therefore it is always perfect and has nothing different
from it.Nothing to be known or to be gained either.Being different from known and unknown
, one should not sacrifice it ,and need not worry about gaining it either.One need not search
for a Brahman that is different from oneself .No need to go from place to place,from temple
to temple,from Guru to Guru in search of Brahman which is always within us.Thus knowing
the disciple becomes satisfied.That which is different from known and unknown cannot be
different from ones own Athman.Athman itself is Brahman.Thus the meaning of the vakya
(sentence)is obtained. From the words Susrumapoorveshaam ,one can cognize that the advice
of Guruparampara had been instrumental in knowing the meaning of the sentence which
speaks of Brahman as the Chinmathra(unit of energy) of light (Jyothisha)which is sarvathman
(Athman of all)and sarvavisesharahitha (without any adjectives).Not by logic,by predictions,
by intellect,or by scholarship of many types,austerity or yagna ,but by the advice of
Guruparampara one attains Brahmagnaana. When one say that Athman is Brahman the
listener may doubt how is that?Athman is samsarin with names ,forms and with several
karma and one who desires that Brahmaloka and Devaloka can be attained by upasana and
karma.Therefore it cannot be Brahman.Brahman could be Iswara,Vishnu,Indra or Praana .To
believe that Athman is Brahman is opposite to the belief of the mundane ordinary world.And
logicians say that Athman is different from Brahman.People who do upasana of karma do
yagna for different Devatha. Therefore upaasaka and Upaasanamurthy cannot be same .When
this doubt arise in a disciple’s mind his/her behaviour and words reveals it to Guru .Then the
Guru tells him/her that such doubts are baseless .
Sl 4
4.Yadvaachaanabhyuditham yena vaagabhyudyathe
Thadeva Brahma thwam vidhi nedam yadidamupaasathe//
Brahman is that alone which is not uttered by word(Vaak)and by which Vaak is uttered
.Whatever is being worshipped is not Brahman. Brahman is the satha (essence)of the energy
(unit of energy /chaithanyamaathrasatha).That word which sits in the eight positions (base of
toungue,neck,chest,larynx,base of skull,teeth,lips,tip of toungue)and that which is fiery
(agneya)and reveals varna as instrument of speech cannot utter that essence of unit of energy.
Because even the varna are divisible by the meanings (arthasamketha) of the dhathu.They are
limited by the use of chronological or orderly arrangement.They make words which are also
called vaak.Aithareya Aranyaka says that Akaara (letter a) is all words. By it the other words
like sparsa,anthastha and ushma are revealed. (Akaara is Vishnu in Om).By limited words
which has emotions of mitham , amitham,swaram,satyam,asatyam etc and which is divided
by words ,one cannot express unlimited indivisible Brahman. In the 4th Suvisesha it is said”
In the beginning was the word.The word was with God.The word was God”.The vedic Rishi
of India says:- Prajaapathirvai idam aaseeth.Thasya vaak dwitheeyaa aaseeth.Vaag vai
Paramam Brahma:
 334 
 

Prapancha or cosmos is the effect of divine Icha(will)and Kaama (desire)to create.It does not
mean the mundane erotic desire to create .The desire of the ONE to become many ,or the first
desire to create cosmos is the kaama here. According to Atharvaveda (1X 2) Vaak-Virat is
the daughter of this divine desire.Rishi calls her the Gou(Kaamadhenu).Gou:with visarga has
two letters Ga and Ou in an orderly fashion .The order is permanent according to
meemamsaka (logicians/philosophers).By this orderly association all the words have their
own limitations.Brihadaranyaka says :-
Sathayaa vaachaa thena Athmanaa idam sarvam asrijathayad idam kincha Rucho yajumshi
saamaani chamdamsi yagnaan prajaa pasoon .
Vedaa,chandas,yagna,cows,praja everything that we see here is born out of Athman and
word.This Jagath (cosmos)is Vaagathmaka( made of words).When the nishpanda
(vibrationless) nishkriya(functionless), asabda(soundless) amana (mindless)Chith( energy)
have its first vibration this cosmos is created .That first vibration is Pranava(OM).In that first
vibration sound,meaning and its adjectives are unseparated and not different from the first
vibration.All are ONE in that first spanda or vibration.The thanmathra or unit that is before
pancheekarana (division into 5 bhooth)is having a sathwika light and a thaamasa Jada (called
Shiva and sakthy in thanthrik lore)in reality they are not two but one.The unit of light is
(agni)seen as varna and form (roopa).Varna is seen as well as heard.That sound which is prior
to revelation by this varna is called the dwani .The paramaanu are eternal (like quarks).The
sounds of varna is likewise eternal but during the mahaapralaya they are invisible.
Vedanthaparibhaaha says that this invisibility during mahaapralaya and sushupthi is like a
pot being invisible if kept in a dark room.(Andhakaarastha ghataanupalambavath).They are
revealed and made heard by ears by dwani.In other words,in kalpa the varnasabda which are
unmanifested and Anaahatha ,are made manifest only with dwani.Thus dwani is
abhivyanjaka (that which reveals).It has changes depending upon time ,regional space,and
environment. Therefore dwani is anitya(not eternal)and is vikaari(with emotions).This
qualities are transferred to the uttered words and varna of a human being. Apart from this
anitya ,vikaari dwani there are nitya and avikaari dwani in the cosmos .There are gross dwani
which are produced by wind instruments etc also.Dwani is the revelation of a sphota (big
bang)within Chith(energy field within)..There is nothing called an empty Chidaakaasa.The
thanthriks say that chidaakaasa is always filled with and perfect by a vibrating sakthy
field(mandala). The modern quantum theories also say the same thing .”The vaccum state
contains limitless quantities of shortlived particles.These particles suddenly appear as if from
nowhere ,exist only fleetingly and then suddenly disappear apparently being converted to
nothing.When they momentarily exist they are able to interact and engage in complex
processes.” This is just like the cosmic worlds which come and go in Kalpa,in Brahma
years,and manifold creatures which are born and dead on earth ,and dwani varna which reveal
and unreveal themselves in deep sleep and deluge and in awakening and new creations. The
breath or praana fall on the opening of the neck and touch the eight positions and come out as
dwani and create differences due to differences of the qualities of each of the bodies , being
unique to each person.Varna gets sruthibheda by the practice ,both external and internal,by
associations,by differences in methods ,differences in positions etc. Varna are of two types
.Swara and Vyanjana .Body is considered as Jada and it is the Jeeva which gives life to it.Yet
we see body as moortha/ moorthy (idollike with form).And we do not see the Amoortha
Athman by naked eyes.Therefore swara is the Uyir(jeeva/life)and Vyanjana is mey(body )
according to South Indian Dravida race.Mey is seen and within it is the unseen uyir swara
which is the first letter of pranava.That alone is all the words. Without the jeevaswara ,the
vyanjana or body of letters is nothing.
Division of letters:-
1.Sparsha:-
 335 
 

Kharam Athikharam Mridhu Ghosham Anunasikam

Ka Kha Ga Gha Nga
Cha Chha Ja Jha Nja
Ta Ttha Da Dha Na
Tha Thha Dha Dhha Na
Pa Pha Ba Bha Ma
2.Anthastham. Madhyamam
Ya,ra,la,va
3.Ushmaav
Sa,sha,sa
4.ghosha
Ha
Zha and ra are the dravidamadhyama and la is dravida anunasika languages with such letters
making words have limitations,qualities,and emotions and is different from Brahman which
is free from such limiting factors.Brahman being ONE and the essence of all energy cannot
be expressed by the many languages which are limited.Jada cannot express chaithanya but
vice versa can happen. Yet the manthra which are garlands of letters of a language can lead
one to knowledge of Brahman.How ? How does the advice of a Guru as Manthrasadhana
makes one knower of Brahman? This is the subject of the Upanishad according to Sankara
,which he states at the very beginning of his commentary itself.Sankarabhashya says this
Upanishad is having its subject as Vansaantha and Gaayathrasaamavishaya. OM is the
uttering of pranava.It is the first spanda or vibration in Chith.The vyahrithys which come
after it denotes the creation of the fourteen universes.The Savitha which comes after creation
of 14 worlds denotes the solar system with our sun as its center.Bharga denotes the life with
the three states of origin,sustenance and destruction(adi,Madhya and antha)and Deva denotes
the jeevathman who is enlightened and playful(leela) and dhee is the power of thought of
human soul,and the human soul Initiated by that intellect is able to cognize and become one
with its original nature (Brahman).Therefore Gayathreesaama is not just a. sentence.
(vaachaka) but a revelation(dhyothaka).Vachaka is something which points at a Dravya
(matter)kriya(function)or guna(quality).That meaning is not there for Gayathreesaama.It just
reveals the association between two meanings of the said word.As Sankara says:
Thalakshyathe,na thuchyathe.
It(the manthra) just shows the sign or lakshana and does not say anything .Its duty is just to
awaken the energy within us.John Woodroff in his work Garland of letters see Gayathri as an
exercise of reasoning since it awakens the dhee or intellect within us .Vaak and the organs
which produce or initiate words arise by Brahman.By Brahman which is the enrgy and light
word is created and revealed or enlightened (Chaithanyajyothishaa prakaasathe).In
Brihadaranyaka we see “saa vaagyaa swapne bhashethe.”.Word is the sakthy or power
which has ability to talk or communicate even in deep sleep and dreams.Therefore vaak is
here denoting not only the word spoken or written ,but the word that is eternal and in form of
chaithanyajyothi.(energy).It is not vaikari alone.That word is sabdabrahman itself,which is
Athmaswaroopa,and without a second to compare, and called Bhoomaa due to its Mahath
state.That word is the eye of eye,ear of ear,mind of mind,the doer,the knower,the controller,
the teacher ,the ultimate wisdom,the ultimate bliss,and eternal sound.It is that which is
beyond all these too.
Sl 5:-
5.Yanmanasaa na manuthe yenaahurmano matham
Thadeva Brahma thwam vidhi nedam yadidamupaasathe//
That which is not analysed by mind,by which the mind is analysed,that is Brahman.That
which is worshipped is not Brahman. Here mind is that internal organ which has combined
 336 
 

mind and intellect.It is with that organ that human beings analyse and cognize. Mind which
analyses everything that is presented to it by sense organs do spread in all those vishaya.
Therefore in all sense organs there is presence of mind.Sankara here quotes the sentence of
Brihadaranyaka saying kaama(desire), sankalpa(imagination) sradha(concentration) asradha
(lack of concentration)dhrithi and adhrithy(efficiency and inefficiency)dhee (intellect) and
vichikitsa(divisive powers)are all mind alone.By such a mind ,one cannot imagine and
analyse the light of energy that reveals mind itself.Because the light that reveals mind
controls it but mind cannot control or reveal it.The power of mind for analysis is only when it
is initiated and revealed by the energy within .The knowers of Brahman know that that
revealed mind is the Athman and is the Brahman itself.And they have nothing else to be
worshipped.This is not so for people who have not realized Brahman .
Sl 6:
6.Yachakshushaaa na pasyathi yena chakshoomshi pasyathi/
Thadeva Brahmam thwam vidhi nedam yadidamupaasathe//
That which is not seen by eyes,and by which eye see that alone is Brahman.That which is
worsipped is not Brahman.
Sl 7:
7.Yachothrena na srunothi yena srothramidam srutham
Thadeva brahma thwam vidhi nedam yadidamupaasathe //
That which is not heard by ears,and by which the ears hear that alone is Brahman.That which
is worshipped is not Brahman.
Sl 8:-
8.Yathpraanena na praanithi yena praana:praneeyathe
Thadeva brahma thwam vidhi nedam yadidamupaasathe//
That which is not known by Praana ,but by which praana is being paraayana that is Brahman.
That which is worshipped is not Brahman. In this way that light of energy which pervades
and reveals all organs,and the mind which spreads in all organs,the internal organs and
vaak,the basis of vaak called the praanavaayu (life-breath)alone is parama or ultimate
Brahman and nothing else.
Khanda 2.
It had been established without a doubt that Athman is Brahman.The Guru foresee the danger
of the disciple being proud under the impression that “Aham eva Brahmam”(I alone am
Brahman) and that I am sarvagna (knower of everything).So he starts to reduce that ego
which might lead to his downfall. This is the subject of the second Khanda.The poorvapaksha
asks :-Is it not good that the disciple confidently says that I have cognized it thouroughly?
The Acharyapaksha is that the disciple should have fixity of concentration in truth but should
not have the pride of ego that I know everything. Agni(fire) can burn everything but not
itself.It is difficult to know oneself.Athman itself is Brahman. Therefore to say that I have
known Brahman thoroughly is equivalent to lack of knowledge .That is why the Acharya
negates the disciple’s feeling that he has cognized it thouroughly.
Sl 1
1.Yadi manyase suvedethi daharamevaapi noonam/thwam vethya brahmano roopam
yadasya thwam yadasya cha deveshuatha nu meemaamsameva the manye viditham//
If you think that you have cognized Brahman thouroughly,you have not understood it.The
form of Brahman that you know,and the form of the Deva you know are little.You have to
enquire about Brahman more.That is what I feel.Says the Guru. A person who has good
intellect(medha)and has no diseases will cognize things easily when heard once.A person
with lesser intellect or with some disorder cannot have that faculty of cognizance.In
Chandogya Upanishad the Asura king Virochana mistook the advice of Prajapathy and
misunderstood that body is Brahman/Athman.Indra could cognize the real meaning only after
 337 
 

repeated advice (the 4th time ).It is common that the various disciples of the same acharya
with different levels of intellect and guna have different levels of cognizance.Some may
never understand and others understand easily.The possibility of not cognizing is more when
the subject of study is transcendental and not grasped by common sense organs.Athma is
such a subject.The arguments of scholars on the reality or nonreality of Athman might have
already confused the disciple and this adds to the non-cognizance of the subject.Thus
thinking about the difficulty of understanding the subject of Athman/Brahman ,the reason for
the Guru’s statement “If you think that you have cognized Brahman” will be clear.
Poorvapaksha asks :- Is there a little form and a great form for God/Brahman?Can there be
several forms like little and great for God? Brahman has several forms made by the Upaadhi
like names forms ,qualities etc.All of us are forms of Brahman.All creation is forms of
Brahman.All beings are the children(Arbaka)of Brahman and are little Brahmans.That which
is beyond all these,and beyond name and form and limitless is the MahaaBrahman or greatest
Brahman .It is soundless, touchless, formless,destructionless,tasteless,smellless and eternal
.This Brahman is the subject of Katopanishad and Nrisimhothara and Mukthika Upanishads.
That eternal great form has no form or name. The form of an object is its dharma.By what
adjectives one object can be analysed makes its swaroopa or form.That is why it is said that
the graham (planets)like Prithwi(earth)etc which are Thamograha(dark graham)has no
chaithanya(light).The chaithanya is thus not in our ear or our antha:karana but in the
Brahman which is dense with Vignana(wisdom).That itself is Bliss and wisdom .The form of
Brahman is thus determined by Sruthi,says Poorvapaksha..Sankara says ,yes ,it is true.When
something is being limited by the sense organs ,body ,karma etc,one has to denote Brahman
by terms like Bliss ,wisdom etc.The body etc have growth, beginning and aging and
destruction.It is cut or killed or subjected to disease. But Brahman has none of these.In that
free sate Brahman is to be known and designated as “Avignaatham vijanathaam vignaatham
avijaanathaam”.The Brahmaswaroopa is then designated as that which is known to people
who say “I do not know it”and unknown to people who say that “I know it”. By Adhyathma
(limited and divided by body and senses)as well as by Adidaivatha Brahman is limited and
become little.The bright illumined worlds of stars are the devaloka here in Adhidaivatha.
Whether by the bodies of beings or by the bodies of the galaxies and starry worlds,whatever
is limited and separated from each other is called little Brahman only.By what these little
Brahmans are revealed ,that eternal One ,which is without limitations,separatisms,without
any cause or adjective,which is shaantha(peaceful)anantha(endless)Eka(ONE without a
second)with name of Bhooma(Bhoomaakhya)and advaitha is the great Brahman.It is
impossible to know it thoroughly.One has to enquire (do meemaamsa) and think about it
constantly and discover it by a process of exclusion throughout life. Hearing this advice of
Guru ,the disciple sits in a quiet lonely place,controls all senses and thinks and analyses the
meanings of the scriptures(Aagama).The meaning is discovered within by logical thought.
That is seen in inner eye with own experience.Then he comes back to the teacher and
says:Now I think I know it”. From “I know it thoroughly” after more contemplation the
disciple reaches a conclusion that “Now I think I know it”.How did he reach such a state?
Sl 2
2.Naaham manye suvedethi no na vedethi veda cha
Yo nasthadveda thadveda no na vedethi veda cha//
I do not think think that I know Brahman thouroughly.But I do not think that Brahman can
never be cognized either.I know that the one who knows it thus alone is the one who knows
Brahman amongst us .The knower of Brahman (Brahmavith)is that one who knows the
known and unknown is not Brahman.He thinks that “I haven’t known Brahman,but have
known it”. By the strength of the traditional wisdom derived from the advice of Guru,by the
knowledge obtained by the continuous and constant analysis and logical thought within, and
 338 
 

by strength of own experience the disciple now has fixity in Brahmavidya and has
Athmadarsana(Visualisation of Athman)It is then he says that among us(colleagues)the one
who cognized what I now said is a Brahmagnaani.What was his sentence? Brahman is not
known or unknown.A person of lesser intellect will never be able to cognize the meaning of
that statement.The one with great Dhee(intellect0and who applies his mind in constant
analytical thought of truth and has got own experience will grasp meaning easily.Thus the
disciple gives such a statement.Here the sruthi ends the dialogue between Guru and disciple
and in its own words states its opinion.
Sl 3
3.Yasyaamatham thasya matham yasya na veda sa:
Avijnaatham vijaanathaam vijnaathamavijaanathaam
Whose Matham (opinion.Nowadays this word is translated in English as Religion.But in
Sanskrit language the word matham means only an opinion)is “It is unknown”he has known
it.Whose matham is “It is known”has not known it.Avignatham(unknown)is known.
Vignaatham(known)is unknown. The least intelligent person does not say I have known
Brahman.The most intelligent knower of Brahman also does not think that I have known
Brahman. It is the people in between who misunderstand the body as Brahman and say that I
have known Athman/Brahman thouroughly.The sentence of the sruthy that Avidya leads to
darkness and vidya leads to pitch darkness is just to show that both the least intelligent and
the most intelligent are in a state of “I have not known Brahman”.From such sentences the
meaning is not literal(vachya)but dyothaka(enlightened/revealed)to be grasped.If Brahman is
avignatha for both ignorant and the wise what is the difference between them?Arent they
alike?The doubt is cleared in next sloka.
Sl 4
4.Prathibodhaviditham mathamamrithathwam hi vindathe
Aathmanaa vindathe veerya vidyayaa vindathemritham//
When we know Brahman in every consciousness(Bodha)that opinion itself is called
Amrithathwa or eternity.By Athman one gets veerya(energy) and with that Vidya and
Amrithathwa. What do we mean by every type of consciousness? The states of
consciousness are Jagrad,swapna, sushupthy and Thureeya.In all these different states of
consciousness Athmabodha alone is revealed for a gnaani and by that constant enlightened
state he gets veerya,vidya and eternal existence. The Nyaya and Vaiseshika doctrines see
energy of Brahman as Kana of matter itself.The paramaanu of Kanaada is almost similar to
the quantum of energy of modern science.For Athman which is ONE there is only energy
state .For one lamp to see itself another lamp is not needed.For communication to
communicate no other communication needed.For consciousness to know itself no other
consciousness needed.For I to know me I alone is needed.Because it is energy itself.Athman
itself.All objects or matter is essentially the energy state only according to Indian philosophy
since everything is Brahman.All conscious and unconscious beings and objects seen as matter
or prapancha is chaithanya or Brahman only.In Chandogya Upanishad Commentary Sankara
says “Chethanaavantha sthaavara”.Even the nonmoving matter is energy only.It is this
concept that was realized by Einstein when he expounded the formula of E= Mc2. The
Boudha thinkers said the self-communication and wisdom is a temporary phenomenon .But
sruthi as Brihadaranyaka Upanishad say:- Nahi vignaathurvignaather viparilopo vidyathe
avinaasithwaath”.(B U 4.3.30)Wisdom is never destroyed and exist forever. Mundaka
Upanishad also say that “Nityam Vibhum sarvagatham”.When one understands the
enlightenment as a flash of lightening which disappear as soon as it is attained,it has to be
considered temporary ,as the Budhists thought.If one feels that in a practical day to day
existence one cannot sit for 24 hours in a state of Samadhi ,then Budhist version will be
acceptable.But ,the Athman Brahman experience ,whether one had it once for a fleeting
 339 
 

second or forever that state is a special experience of consciousness and its memory will
never be erased from the brain.Once we had it the memory of it is eternal in our
consciousness due to its rarity and its sense of bliss and grandeour.That memory gives one a
veerya and wisdom which is rare .Therefore Athmagnanam is eternal for the sruthi.The
eternity is not in the Athman changing to Anathman .The eternity is causeless and timeless
awareness of a presence within.The state of death and birth does not bother a person who had
the experience once in his/her lifetime.
Sankara explains how the Athmavidya confers Amrithathwa?Athman gets veerya, strength
and efficiency in its own swaroopa.The veerya one attains by money,power,help of relatives,
manthra,medicines,austerities,Hathayoga etc has an end and is limited and cannot conquer
death.The Athmavidya on the other hand gives amrithathwa which is within the eternal object
of Brahman.Veerya by Athmavidya is Athman itself.Therefore it gives amrithathwa.In
Atharvana it is said that a weak person does not get wisdom of Athman.Only with
Athmasakthy one attain the knowledge of Athman.Both the path and the goal are Athman
itself here.All living beings (including animals,man,birds ,divine beings ,plants etc)which
have taken body with origin,old age,disease and death and with lack of wisdom cyclically
repeat in the wheel of samsara full of sorrows are marthya(with death)category only.Without
Athmavidya no amrithathwa state is possible .
Sl 5
5.Iha chedavedeedatha satyamasthi na chedihaavedinmahathi vinashti:/
Bhootheshu bhootheshu vichtya dheeraa:Pretyaasmaallokaadamrithaa bhavanthi//
If one knows this truth from here itself one attains Mahathwa or greatness.If one fails to
know it all is lost.The bold one who see energy of Brahman in all beings become Amritha
and leaves this world as such. The one who attains Athmavidya in this world attains satya and
maharloka in this birth itself.The one who does not attain it cannot get out of shackles of
samsara in this earth and recycle as matter for several generations.Athma energy is in all
elements.Yet if one cannot cognize and become one with it ,one looses all that is his ,and
become prey to this cyclical wheel of samsara and knowing it the wise man sacrifice samsara
and reach the world of truth. Dheera or bold is that one who has attained the truth of oneness
of energy of Brahman in all the elements/ bhootha.That bold person is the Brahmana who
sacrifice his Mine/Me feeling or ego in samsara life and attain the Oneness of Advaitha or
sarvaathmaikabhava .He/she alone reach the Ultimate truth of Parabrahman and become one
with it.The word Brahmanan denotes this oneness with Brahman and it is not signifying a
birth in a particular community.There is no other method to attain Amrithathwa except
Brahmavidya or Athmavidya.
Khanda 3
Avignaatham vijaanathaam vignaathamavijaanathaam .
Hearing this the people of lesser intellect may misunderstand that that which are known can
be known with the pramaana ,and that which are unknown are things like horn of a hare
which never does exist .If Brahman is something unknown , they mistake it as something
nonexistent as horn of hare.The third khanda is for removing this misunderstanding. Brahman
is the Prasaasthaa (The ultimate Teacher/Controller)of all things in all ways.It is the ultimate
light of all that shines.The God of all divine beings.That which is unknown ,is the cause of
success of divine beings and cause of failure of non-divine beings.Deva means the shining
/enlightened one.And Asura is the non-shining / nonenlightened one.The enlightened has
more of sathwik guna and the non-enlightened has more of Thamasic guna.When we hear
sentences like “By the knowledge of Brahman Agni became God of Gods <Or Indra became
God of Gods “etc we should understand that it is said in praise of Brahmavidya. Brahman is
unknown .Even the vaak (The thaijasa or energy form /agni)is only trying to reach it,and not
reaching it.The story of Indra the Lord of all the shining beings also is the same.The success
 340 
 

of divine beings as the pride of the Devas etc are mentioned just to show that the doership,
enjoyership,and other pride/ego of all divine beings is only Mithya (nontruth)and only
Brahmavidya is Truth.
Sl 11.Brahma ha devebhyo vijigye thasya ha brahmano vijaye devaa amaheeyantha//
Brahman became successful for the sake of divine beings.Therefore the Devas(divine
beings)enjoyed in that success. Who are deva and asura?What is Devaloka and Asuraloka in
Jyothisha /the ancient and modern astronomy ?The theory of relativity starts from the minds
of people who visualize the earth as well as the cosmos as a curved space/globe/geodesics
.L.Landaw Yu .Rumer writes(What is the theory of relativity?)about the concepts of up and
down :-
“When people did not know that our earth was round and imagined it to be as flat as a
pancake ,the vertical direction was regarded as an absolute concept.It was assumed that
vertical direction was one and the same at all points of the earth’s surface and that it was
quite natural to speak of the absolute up and down ..If we did not recognize the relativity of
the vertical direction and took it to be absolute in Moscow,for example,then naturally people
in Newzealand will be walking upside down .But bear in mind that for Newzlanders ,we
Moscovites too are walking upside down”. Above devaloka and below Asuraloka .Which is
up and which is below?This was the constant problem between the deva and asura and it was
just another problem of relativity.The problem was always solved by the help of people who
lived at the equator (the middle men)..This story is seen in the battles of deva and asura for
supremacy,the story of Agastya ,the astronomer traveling to south for investigating the
cosmic space from there,the story of astronomer Gargya and his description of Goloka etc ,
and the story of sage Viswamithra identifying the southern cross ,Thrisanku or Crux etc are
all showing the antiquity of this ageold problem of relativity of spacetime ups and downs.The
astronomical text of Varahamihira states this in clear astronomical language.(Ref:ch 13
Thrailokyasamsthaanam sl 2,3 and 4.pp 297-298 Varahamihira’s Panchasidhanthika N.B.S
Kottayam Dr Suvarna Nalapat ). The people on the north pole win sometimes and people on
wouthern pole win at other times When success is obtained the winners thought:This is the
success of us,the people made of 5 elements.The success of our body,mind,intellect, language
etc over others.And not of the Pratyagathman the sarvabhootha dweller Brahman”The all-
sseing Brahman notices this false pride .Therefore , the next success was given for the
previous loosers.Thus the cyclical success and failures happen .When people have false pride
and misunderstandings , Brahman feels compassion in them and give them darshan (sight).
For that Brahman takes a rare and wonderful and worshippable form .Seeing that wonderful
beautiful form the Devas wondered:-Who is this Yaksha with such a great wonderful form?
Sl 2
2.Tha prekshanthaasmaakamevaayam vijayosmaakamevaayam mahimethi/
Thadweshaam vijagnou thebhyo ha praatharbabhoova thanna vyajaanatha
Kimidam yakshamithi//
They thought:-Success is ours alone.Greatness is ours alone. Knowing that thought Brahman
came in front of them.They did not know who this Yaksham is.Even after seeing that light
wonderful and beyond their intellect ,mind and senses they thought of it as something
different.They didn’t know its real nature.
Sl 3
3.Thegnimabruvajjajaathaveda ethadvijaaneehi kimidam yakshamithi thathethi// The
thadajaanantho deva: saantharbhayaasthadwijignaasava:agnim agragaaminam
jaathavedasam sarvajnakalpam abruvan ukthavantha:/he Jaathaveda:ethad
asmadgocharastham yaksham vijaaneehi viseshatho budhyaswa thwam nasthejaswee
kimethadhyakshamithi//
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They asked Agni:-Jathavedas,Know who this Yaksham is”.Agni started out for that mission.
Man asks Agni the word ,to know the energy or chaithanya with the special intellect because
Agni(Vaak)is sarvagna(allknowing)and also beause human beings are afraid of the energy
and has the inquisitiveness to know what that energy is.Brihadaranyaka says Agni itself is
Vaak .(Agnirvai Vaak).Vaak is the first born and first moving (Agragaami)and from whom
veda originated and therefore it has the power to know the unknown is the reason why agni is
selected for the mission.
Sl 4
4.Thadabhyadravathamabhyavadathkoseethyagnirvaa ahamasmeetyabraveejjaathavedaa
vaa ahamasmeethi//
When Agni came near the light of Athman asked:Who are you?
Agni said:I am Jaathavedas,The Agni.
Vaak went to know Athman.Vaak had the consciousness that its greatness is little in front of
the Athman.Therefore it was silent.Language became silent. Only when the light of Athman
inspired it by a question “Who are you?”,it vaak regains its vaak.
Sl 5
5.Thasmimswayi kimveeryamithyapeedamsarvam daheyam yadidam prithivyaamithi//
What is your veerya?Athman asked.
I can burn everything on this earth.Agni said.
The energy of agni/vaak can burn all living and nonliving things on earth and the space
between heaven and arth.Pranava or vaak can burn and destroy all the mundane desires and
make one ready for Nirvaana.
Sl 6
6.Thasmai thrinam nidadhaavethadrihethi/Thamupapreyaaya thanna raasaaka dagdhum
sa thatha eva nivavruthe naithadasakam vijnaathum yadethadhyakshamithi
Then,burn this grass.Athman put a blade of grass in front of agni.But with all his energy
,Agni could not destroy that blade of grass.Agni returned and told:-I could not recognize this
yaksham. This samsara is like a blade of grass.However much you destroy or burn it it can
come up again.Even Pranava/vaak cannot destroy samsaara that is anantha and anaadi.
Therefore word had to agree his failure and return .Brahman is that where even Vaak has no
entry.Yatho vaacho Nivarthanthe.Says sruthi.
Sl 7
7.Atha vaayumabruvanuaayavethadwijaaneehi kimethadhyakshamithi thathethi//
8.Thadabhyadravathamabhyavadathkoseethi vaayurvaa
ahamasmeethyabraveenmaathariswaa vaa ahamasmeethi//
9.Thasmimsthwayi kim veeryamithyapeedamsarvamaadadeeya yadidam prithivyaamithi//
10.Thasmai thrinam nidadhaavethadaadathswethi thadupapryaaya sarvajavena thanna
sasaakaadaathum sa thatha eva nivavruthe naithadasakam vijnaathum
yadethadhyakshamithi//
7.
Then they asked Vaayu.Go and find out who this Yaksham is.
Vaayu set out .
8.Who are you?The Athman asked Vaayu.
I am Praana called Maathariswa.
9.What is your veerya?
I carry everything on earth.
10.Then you carry this grass.
Trying with all strength vaayu could not carry that blade of grass.Vaayu also was defeated
and went back.He could not understand who the yaksham was. Vaayu is the one who travels
in sky and carry fragrance(gandha being quality of earth,he carries earth)and is very strong.
 342 
 

He is called Maathriswa (maathari= within mother ;swayathi=traveling.One who travels

within mother itself).He carry all things in earth,sky and moves them all .Yet it cannot carry
or move samsara .It is with movement of praanavayu that word is produced.Not the word or
the vaayu which made that word can know that which is beyond vaayu and vaak .That is
Brahman/Athman.
Sl 11
11.Athendramabruvanmaghavannethadwijaaneehi kimethadhyakshamithi thathethi
thadabhyadravathasmaathirodhathe//
Then Indra was asked:Maghavaan,Find out who this Yaksham is. When Indra approached,it
disappeared. Indra being very strong by his Magha(sacrifices)is called Maghavaan.He is the
king of all divine beings.Brahmavidya reveals only to the strong one.Brahman which talked
and tested the strength of Vaak and Vaayu ,did not even bother to talk to Indra but
disappeared from his sight.Indra concentrated on the space where it disappeared from his
view and meditated upon it.By seeing the sradha(concentration)and bhakthy (devotion)of
Indra Brahmavidya took the form of Uma,and reappeared in the same space where she
disappeared.
Sl 12
12.Sa thasminnevaakaase sthriyamaajajaama bahusobhamaanaamumaam haimavatheem
thaam hovaaacha kimethadhyakshamithi//
In the same skyspace where the Daksha disappeared,a woman with bright hues
appeared.To that Haimavathy,Uma he asked:-Who was that Yaksham? The appearance of
Uma/Haimavathy /the half body of Parameswara at the same space where the Brahman
disappered is important.The female and male principles are only two halfs of the same
Brahman body is shown here.
( Thadhyaksham yasminnaakaase aakaasapradese aathmaanam darsayithwaa
thirobhoothamindrascha brahmanasthirodhaanakaale yasminnaakaase aaseeth,sa
indra:thasminneva aakaase thasyou kim thadyakshamithi dhyaayan;na
nivavrithegnyaadivath/)
Adi+Aksham =Adhyaksham.
Kim ethadhyaksham thus becomes adhyaksham not yaksham here.Who is the adhyaksha or
presiding God of all is the question.The Barhman which is the topic of enquiry is that
adhyaksham.Aksham is also the axis on which entire cosmic network functions too. Which is
the axis?The southern or the northern star clusters?To this question of north pole and south
pole people(Moscow and Newzealand) the people of the equator (From Sindhusamudra to
Himavan)or Himavathsaagaraparyantha gives the answer as the daughter of Himavan
Uma.She is born as an answer to people who are argueing over a relativity problem thinking
that that relativity is truth.She is not arguing or trying to show her prowess in front of the
strong one.She reveals herself to him as truth.The truth reveals to the strong-willed man who
does not get entangled in doubts and arguments,but meditates on the absolute truth .UMA is
the last two letters of Omkara/pranava.The first letter A is Vishnu /Parabrahman.The last two
letters are UMa the half body of Parabrahman.Thus she is Ardhangini of Godhead.The
revelation of pranava to pranava is the reappearance of Uma to Indra .It is a self revelation.
The revelation of one half by the other half.The two poles meet and know themselves as one
only in that final revelation. To say that one object stood at the same space where another one
stood /occupied is important.For a mundane object this is not possible as all of us know.
Because Fermions obey exclusion principles.But for Bosons which do not obey this principle
,since they are waves of energy this is possible.The statement that Uma stood in the same
space where her male principle stood ,show that they are both energy waves and not mundane
matter(Jada).
Thadhyaksham yasminnaakaase aakaasapradese Athmaanam darsayithwaa
 343 
 

thirobhootham Indrascha Brahmanasthirodhanakaale yasminnaakase aaseeth

Sa Indra :Thasminnweva aakase thasou kim adhyakshamithy dhyaayan
Naniva vrithethanyaadhivad
By these words it is implied that Indra realizes Himself ,as his own Akshabindu, within his
own Heart-space that cosmic mandala of energy itself.This oneness being experienced is
what is called Brahman anubhoothy. It is to be realized and not to be argued or taught .
Khandam 4
Sl 1
1 Saa brahmethi hovaaacha brahmano vaa ethadwijaye maheeyadhwamithi thatho haiva
vidaanchakaara brahmethi//
Uma said:-That is Brahman.You were rejoicing in the success of Brahman.
Only then did Indra know Brahman. True success and cause of real success is Brahman
only.And that belongs to energy of Athman.Brahman alone is truth, known by its sakthy or
power(energy).From Uma ,Indra understood this.Shivam or auspiciousness is A in Aum and
it is Vaishnu(Akaro Vishnu).When it joins with its power or sakthy(Uma)the vaishnavi /twin
sister Uma it attains Brahman anubhoothy.All the enjoyments of body,senses,external world
etc are only fragments or drops of the ultimate Brahman experience of bliss.Brahmananda
alone is ultimate bliss.Only when Uma (Maheswari)and Maheswara merge this bliss is
experienced.That layana or merging with sakthy is essential for ultimate Gnaana and
swanubhava.The appearance of Uma ,the female principle at the same space where her male
counterpart stood is for revealing this truth.
Sl 2
2.Thasmaadwaa ethe devaa athitharaamivaanyaandevaanyadagnirvaayurindrasthe
hyenannedishta pasprisusthe hyenathprathamo vidaanchakaara brahmethi//
Agni,Vayu and Indra are above other divine beings .Because they saw Brahman at close
quarters and even touched it.Conversed with it,heard its voice.They knew that this is
Brahman though they could not cognize its real nature.Agni and vayu had that privilege.But
they had to wait till Indra explored and found out real nature of Brahman and then hear from
him about it to cognize it fully.So Indra is the Lord of all Divine beings.Indra merged with
Brahman.But he too was distanced from Brahman ,until he heard Uma speak.So Uma is
closer to the Lord of Lords,God of Gods ,one step ahead of Indra .
Sl 3
3.Thasmaadwaa indrothitharaamivaanyaandevaansa hyenannedishtam
Pasparsaa sa hyenathprathamo vidaanchakaara brahmethi//
Indra is above the other divine beings.Because he could touch and know Brahman first,before
all other divine beings.He is the first Brahmagnaani.The name Indra is thus a title for one
who has known Brahman by sacrifice, meditation and concentration.Each Brahmagnanai is
an Indra in his own right.And the reason for a previous Indra to prevent a new Indra to reach
that state is thus a form of jealousy for guarding his power and position forever.
Sl 4
4Thasyaisha aadesho yadethadvidyutho vyadhyuthadaa
Itheennyameemishadaa ithyadidaivatham .
Its advice is like this.It is like a sudden flash of lightening or by sudden opening and closure
of eyes.This is the Adhidaivatha of that. Here the word Adesha is used for advise.The word
meaning of Adesha is to give advise by a simili (Upama). Here the visualization of Brahman
is mentioned as sudden flash of lightening or a sudden closure of eyes so that within the
heart’s space in a split second is revealed Brahman.Electricity is a hidden power in all objects
that we see.It is energy unmanifested in all dravya.But it can reveal itself as a flash a
transient process of revelation which disappears as fast as it is revealed.But if seen once,that
experience is something one will never forget .Its Prathyabhigna (repeated remembrance)will
 344 
 

always enlighten one’s mind .Because Vidyuth or electricity is energy /light/thejas.

Brahmathejas is similar and once experienced for a fleeting moment it remains forever in the
experiencer’s memory.Its Veerya is never lost.
The commentary says:- Vidyutho vaidyuthath aa ee
That / This which electrifies .Aaee or AAvi in tamil is the Athman as well as the
cow/ Gow / pasu .A synonym for Gouri/Uma and Kaamadhenu as well as ray of
light/ energy.It is the Soundaryalahari experienced by one who visualize the rare
Viswaroopa of Brahman as its Sakthy.Therefore the sight of Devi is similar to
Soudaaminisannibham(Like a flash of lightening). Manimekhala ,a Tamil epic of sangam age
calls Aaputhra(son of cow)as the son of Vidya in the form of a cow/kaamadhenu/Gouri.
Chilappathikaram ,another epic before Manimekhala says that the Devi was revealed to King
Chenguttuva as a flash of lightening. The same idea is expressed here also showing a
continuity between Desi and Upanishadic traditions. When we open eyes we experience
light.When we close eyes we feel darkness.This is common experience of all beings.The next
simili is this.For one who had visual experience of Brahman ,the feeling that I had been blind
til date and only after this darsana my eyes are opened is common. And he/she wants for the
repeated experience of that light of experience.No one wants to be in darkness forever.Whay
is such very common similies used? Brahman is very subtle.Difficult to cognize.First a
experience that is very gross and easy to grasp is said and then slowly one’s mind is lead to
the subtlest and difficult subject of Brahman.This method is called Arundhathidarsananyaya
and was used right from IVC/Harappan/Mehrgarh times in India . In India the householders
before they enter Grihastha ashram has a tradition of seeing the binary star Arundhathi near
Vasishta.Vasishta is the Mizar among Saptharshi. Just like vaak and its meaning,like
Parameswara and his sakthy,like A and Um , Arundhathy the binary of Mizar(Vasishta)
follows him .To see Arundhathy,one has to first identify the northstar,the saptharshi(Great
bear)near it,then the Vasishta and only after that one can concentrate on his binary.Thus first
seeing the easy and gross objects and slowly concentrating on the subtle things is a method of
teaching/learning and it is also a test for eye power/optical expertise. (For people who have a
long history of navigation this is important). Adhidaivatha is the subject of divine enlightened
objects like stars ,galaxies etc .Thaithareeya will give more detaied description of what
Adidaivatha is.Now we will turn to Adhyathma.
Sl 5
5.Adhaadhyaathmam yadethadgachatheeva cha manonena
chaithadupasmaratyabheekshnam samkalpa://
Now Adhyathmam.Mind goes only to that.Remembering it always ,have imaginations about
it always. To remember something always means to do sadhakam on it,to meditate on it.The
mind which makes Brahman its subject, enters that subject all the time, continuously,
meditates upon it forever,and it has no other memory/remembrance other than Brahman
experience.In that way mind become merged in its subject Brahman. Every time such
merging happens in each mind we consider it as a Adhyathma thejas or enlightenment.The
varna uttered each time,is the prathyabhigna(remembrance again)of the previously uttered
ones and like that each mind with enlightened Adhyathma thejas is a Pratyabhigna of
Brahman.In all times,in all places this is so .The dharmi of Brahmavasthu is a speedy
transient revelation like lightening or opening and closure of eyes.In adhyathma due to
mental activity,its dharmi is revelation in all times(by memory forever by analysis and
constant thinking and practice with sradha).In this way when teaches about Brahman,even the
people with lesser intellect are able to understand the nature of Sopaadhika Brahman.Yet they
cannot cognize the Nirupadhika Brahman .Sopaadhika,savikalpa Brahman is cognized by all
people .
Sl 6
 345 
 

6.Thadva thadvanam naama thadvanamityupaasithavyam say a ethadevam vedaabhi

hainam sarvaani bhoothaani samvaanchathi//
Its name is Thadwanam.It has to be meditated upon(Upaasana)as Thadwanam.All
bhootha(elements)desire the one who knows this.
Thasya vanam Thadwanam.Its forest is the literal meaning.Brahma’s forest is Brahmavanam.
Vanam means Vananeeyam sambhajaneeyam.(To be meditated upon and thought about).
Therefore do upasana on Brahman as its Vanam (Forest).If there is someone who had done
this and has cognized entire cosmos as its Vana(as Vasishta did)then all elements come to
that Brahmagna desiring him and his blessings.All the desires of all universe is fulfilled by
that sarvagna/ Brahmagna and that is why all of them approach him/her.Brahman is its
Aranyaka or Brahmakaanana .Vasishtasamhitha see the cosmos as a Brahmakaanana with
several galaxies,nebule and stars like numerous seeds of Abrus precatorius revolving around
without touching each other,in their own orbital paths.He was a great Brahmagna and his
binary Arundhathy was respected in India at least from BC 4000-5000 as seen from IVC
/Harappn records. When the disciple is advised like this,he asks the Guru as follows:
Sl 7
7.Upanishadam bho briheethyukthaa tha Upanishad Brahmee vaava tha
upanishadamabroomethi//
Tell me that Upanishadam.
Guru said:-I told you the Upanishadam.The upanishadam that is Brahmi.
Here Sankara says:-Upanishadam means the secret that is to be thought about.Brahmi is that
secret knowledge of Brahman.It is a feminine gender word.Brahmi is the wisdom beyond
mundane things due to its subject being the Paramathman/Brahman.It is a transcendental
knowledge.The state of a person who had this wisdom is Brahmisthithy according to
Bhagavad Geetha 2nd chapter.The person who attained Brahmisthithi communicates his
experience to another by a language which also is called Brahmi in India and it is a
synonym for Saraswathy.The people of Saraswathy river area in India who were adepts in
this were the serpent kings /phaneesa/Phoenicias who transmitted this language to other
places across the globe. Why does the disciple ask again after hearing everything ,to tell him
the upanishada?Doesnt it look like asking to tell story of Seetha after hearing entire
Ramayana? The question is to make sure whether the Guru’s words were about sapeksha or
Nirapeksha Brahman.If this secret is dependent on some other secret knowledge please
do tell me that also is the meaning.Or if it is the Nirapeksha Brahman ,as Acharya Pippalada
did in Prasnopanishad,tell categorically that there is nothing more to be known beyond
this.This is what the disciple wants.The Guru says I have told you Upanishadam,which is
equivalent to there is nothing more to be taught beyond this. Veda and vedanga are methods
for teaching Brahmavidya.They are Aparavidya.To balance them and study them with
Brahmavidya one needs thapas(austerity).Aparavidya is not Paravidya.But in Paravidya all
aparavidya are included.This is proven by Mayurandarasanyaya. In the egg of a peacock
,the inside material does not have any colours.In that colourless (avarna)Rasa ,is the
information needed to create a peacock infant with all colours(savarna).This we now know
as genetic information.The rishi does not say this English word.But they know the fact of
genetic information inside that egg responsible for the emergence of a particular species In
the Nirguna,Nirvikalpa Paravidya the saguna,savikalpa aparavidya is there just like a
Mayurandarasanyaya.When we study paravidya we study them as along with 4 veda and 6
vedanga as aparavidya .In sooktha devatha like Vishnu,Shiva, Devi are designated as
different names and forms and manthra for upasana of each given.But ultimately this is a
division for practical application according to the person’s liking of names and forms.
Similarly the because of the association and sadhanathwa of Brahmavidya dharma, Karma,
dama and satya etc are parts of Brahmavidya itself.Veda and vedanga are methods of
 346 
 

karmagnana since they express or reveal the meanings easily.How did they get association
with meanings? Because they have efficiency in showing us the reason for the meanings of
each .But in the ultimate sense ,in paravidya there is no division into veda, vedanga, dama,
karma satya etc.No factorization to karma(function),kartha(doer of karma)phala(effect of
karma)etc do not occur in it.
Sl 8
8.Thasyai thapo dama:karmethi prathishtaa vedaa:sarvaangaani satyamaayathanam //
The prathishta of Brahmavidya are thapas(austerity)dama,and karma.All organs(anga)are
veda only.Satya is its Aayathana(dwelling place). Thapas (austerity)is the thermostasis of
the brain and is the method for attaining the most secret(Upanishada)and sacred Brahmi
(Vidya).The Thapas is giving Peace(Shanthi)to our senses,body and mind .Damam is
Upasama(freedom from)the subjects of enjoyments of the sense organs.Karma are functions
like the Agnihotra etc.When human mind is made sanskritha(civilized)by these three
methods of Thapa,Dama and Karma,because of purification and sathwik qualities,one is
able to get wisdom .If we advice Brahmagnana to a person who has not got purity( by these
methods) the possibility is that he will not develop any interest in it,or he will not
understand it,or may even misunderstand it .The story of Indra and Virochana in Chandogya
Upanishad is to show this possibility.In the mind of a person who had achieved purity of
Sathwa in this or in previous janmas,wisdom is revealed.Only with purity of thought
Wisdom is revealed in a mind.In that great soul who has Bhakthy in Paramaguru
(Bhagavan) and in Guru(Human Guru)Brahmagnana is revealed according to
Swethaswethara Upanishad.When the sins due to mundane karma are removed Gnaana or
Wisdom is revealed to Purusha,says Shanthiparva of Mahabharatha.
When it is said that thapa ,dama etc are Prathishta(fixity)it is automatically understood that
they are the feet or Paada since the body is fixed on the feet /paada.Brahmavidya is fixed on
Thapas.Veda are angi and vedanga are the organs of that principal angi(veda).To know the
Angi(veda)is therefore knowing the anga of the angi as well.To know a Purusha is to know
all anga(sarvaanga)of that purusha.To know Brahman ,the Aksharapurusha is to know the
Angi or veda with all their anga the vedanga,being fixed in thapas(austerities)forever. Truth
or satya is the abode of the secret Upanishada.Therefore the Brahmaloka is called Satyaloka.
Satya means to have a straight mind,word and body .Vidya resides only in truthful Saadhu
,and not in people who follow thamasic pathways of untruth.The mind ,body and word are
all truthful for a sadhu of sathwik nature and for him alone is Brahmi obtained(Saraswathy/
Vidya revealed and not to any one else).Prasnopanishad says that when the toungue is free
from untruth and maaya ,Paravidya is attained. When it is said that Thapas is the paada /feet
and truth or satya is abode ,satya is more wonderful sadhana than thapas and thapas is the
only method to attain that sadhana of satya must be understood.In the Shambavaparva of
Vishnusmrithy Sakunthala says in the durbar of Dushyantha “If one places a thousand Horse
sacrifices in one side of a balance and only satya in the other,that one satya will be more
heavy than the thousand horse sacrifices”That is the power of satya.If one has satya,it means
he/she has thapas also.
Sl 9
9.Yo vaa ethaamevam vedaaapahatya paapmaanamananthe swarge loke jyeye
prathithishtathi prathithishtathi
The one who knows thus,removes all his sins and gets fixity in the eternal heavens .Gets
fixity in eternal heavens. Sankarabhasya says that the samsaarabeeja(seed of mundane life)is
lost or sacrificed so that the limitless ,endless ,bliss of swarga is enjoyed in Brahman by
such a soul.The word Jyeye denotes that the Anantha being eternal endless state is the
Brahmaloka which has no cyclical samsara existence.Acharya calls Brahmavidya as
Mahaabhaaga in his bhashya.Bha in the word Bhaaga is also the first letter of Bhavam
 347 
 

(synonym of samsara).Gam ,the second letter of Bhaagam is the second letter of the word
yogam.
Bhavam nihatya yogam dadaathy ithi bhaaga.Since it destroys bhava (samsara)and gives
yoga it is called Bhaagam.A person is called Mahaabhaaga when he is the most lucky and
have crossed samsara ocean and got fixity in Brahmavidya .Such a person with
Brahmisthithy will never fall down from that position to samsara again.
Om shanthi ! Shanthi! Shanthi!!! OM
CHANDOGYAUPANISHAD
OM Apyaayanthu mamaagaani vaak praanachakshu:
Srothamatho balamindriyaani cha sarvaani sarvam
Brahmoupanishadam maaham Brahma niraakuryaam yaaa maa
Brahma niraakarodaniraakaranamasthwa niraakaranam bhe asthu
Thadaathmanirathe ya upanishadsthu dharmasthe
Mayi santhuthe mayisanthu.
Khandam 1
Sl 1
Omityethadaksharamudgheethamupaaseetha/Omithi hyudgaayathi
thasyopavyaakhyaanam
Om is the akshara.It is Udgeetha.Do meditation(Upaasana)on it.When we sing Udgeetha
,we utter OM first.Its explanation is given. Sankara tells us OM is the name of Parabrahman
.Why should a name be given to a nameless God and why is it a single syllable ? Sankara
says “Thasminhi prayujyamaane sa praseedathi priyanaamagrahana iva loka :”Just as the
worldly people call their
dearest ones by a name and by that name they are pleased and blissful . God is given a
name by a person because the person loves to hear that name which he /she has given to
his/her dearest object of love ,just as in our worldly life .The word Ithi following Om
denotes that the God is given a nearest name just to show that the nearest image of the
supreme Self is the smallest unit of sound (Sabdaswaroopamaathram) .That is the best
meditation of God is the meditation of sound or Sabda .The Akshara OM as a single syllable
represents that Eka Brahma which is Naada/SabdaBrahman .It forms both its name and
image (naamaroopa). The Udgeetha is Varnaathmaka .Meditating on the Udgeetha as
Varna which is the eka Naadabrahman itself given anga(parts) for easy understanding ,the
worship of language/sahitya and sangheetha become worship of Parabrahman/Paravaak
and is same as worship of Brahman .This is the most important aspect of Saamaveda
Upaasana
,which is Upaasana of Vishnu /SriVidya /Saraswathy as well .
Sl 2
Eshaam bhoothaanam prithivim rasa :prithivyaa aapo rasa :apaamoshadayo rasa
oshadhinaam purusho rasa: purushasya vaagraso vaacha rigrasa richa:saama
rasa:saamna udgheetho rasa:
Bhoomi(earth)is the rasa(essence)of all the elements(bhootha).The essence of Bhoomi (earth)
is the aapas(waters).Oushadi(herbs)are the essence of the waters.Purusha is the essence of
herbs.Vaak is the essence of Purusha.Rk is the essence of the vaak.Saama is the essence of
Rk.Udgeetha is the essence of Saama. Bible says “Man,you are the soil/sand”.Not only man
but all that we see here on earth become dust and all the five elements go back to its pristine
state .Therefore this earth with the five elements is the essence of all elements. In this earth
is the waters or liquid state (within the solid state)as othaprotha (vertical and horizontal like
threads on a cloth).In each cell of a living being 3/4th is water and only through watery
media does electrical and magnetic current of energy passes freely .This watery liquid media
of all beings,of all cells,of all elements and of earth is the basis of life as well as our
 348 
 

cognitive power of vidya.The herbs or oushadi are the result of the waters.The life form
evolve into herbs only when there is water on a planet .Therefore the essence of waters is
herbs /plant life /medicinal plants .By eating this the body of animals including man is
created and grown and kept healthy .That is from annam(food)is made animal body.
Therefore,body is the form of energy of sun converted as water and herbs/annam .Among all
the organs of an animal , the most important and great,the essence of his/her existence is
his/her vaak . The essence of the purusha is the vaak.And among all the words uttered by
animals the most important and the essence of all vaak is the Rkveda .But , what is the
essence of the Rkveda?The musically rhythmically arranged Rk called Saama is the essence
of all Rk.The essence of such musical repertoire is called the Udgeetha and that is the
Pranava OM.Thus one by one 8 things are mentioned each one being the essence of the
other in order.
1.Prithwi(Earth)-Solid .5 elements
2.Aapas(Waters)-liquid
3.Oushadi(herbs) Food or Annam-plant life
4.Purushan (Animal body) from annam .
5.Vaak (language) Human word or human intellect
6.Rk (Veda ) the language of revelation in prose .
7.Saama .The language of revelation in musical rhythm and rhyme sung
8.Udgeetha (OM)Pranava.The first sound seed or NaadaBrahman.
Taken from below upwards we get the origin of the earth as follows:-
1Naadabrahman. 2.Musical sound waves 3.explanation of the sound waves and language in
poetic language /as darsana or revelation 4.communication of word from generation to
generation for propagation of vidya/knowledge ( Siksha) 5 propagation of human and
animal races by productivity of food /annam/agriculture etc./Medical lore 6.Availability of
water for life and for cultivation/presence of monsoon winds for seasonal rainfall especially
in tropical areas .7.Knowledge and experience of these phenomena and of the
earth’s position in cosmos .8.The nature of the 5 elements and its transient nature in the
eternal framework of cosmos .Brahman/Prakrithy concepts
Sl 3
Sa esha rasaanaam rasathama:parama:paraardho ashtamo yadudgheetha:
This Udgeetha is the most subtle essence ,the absolute essence,the parardha and ashtama of
all essences .It is symbol of the Paramathman.It is parama as well as Parardha.(Half of
Para).This Parardha or Ardhangini of Para is to be meditated upon as Paramathman
itself.(Uma is the half of Purusha and is purusha himself and to be meditated upon like that
without distinction of female /male separatism). Udgeetha is the 8th when we count from
prithwi upwards.Krishna is the 8th son of Devaki.Durga is the Ashtami vaak.Sun is the 8th
Maarthanda of the sky firmament.The same ashtama,,parama,parardha body of pranava is
meditated in all these beings .According to Medhathithi,the sage of vedic period who
belonged to Kanwagothra ,and was the son of Viswamithra the Rajarshi,Parardha is 10 to
the power of 12 (one followed by 12 zeroes) 1000000000000. Medhathithi is considered as
a great knower of mathematics and who expounded the system of Dasamsa or decimal
system to a great extent.His numbers are as follows:-
Ekam 1 1
Dasam 10 (10)1
Satham 100 (10)2 or (100)1
Sahasram 1000 (10)3
Ayutham 10000 (10)4 or (100)2
Niyutham 100000 (10)5
Prayutham 1000000 (10)6 or (100)3
 349 
 

Arbudham 10000000 (10)7

Nyarbudam 100000000 (10)8 or (100)4
Samudram 1000000000 (10)9
Madhyam 10000000000 (10)10 or (100)5
Antham 100000000000 (10)11
Parardham 1000000000000 (10)12 or (100)6
Only when we are able to study an object in its most subtlest state of existence of energy ,as
the ultimate sookshma paramaanu ,does we realize the real power or energy(sakthy)within
it.Therefore to know the sakthy of purusha one has to divide it into Aneka sookshma
paramaanu of quantums is the underlying idea of vedic Rishi Medhathithi here .By the 8th
step of octave he reaches the number of parardham bliss or rasa.This is the essence of sound
and light waves of vedic Indian sciences.This is known to modern science only very
recently.
Sl 4.
Kathamaa kathamarkkathamathkathamathsaama kathama: kathama Udgeetha ithi
vimrishtam bhavathi .
How many Rks?How many Saamans?How many Udgeetha? For the question How many
,the rishi here repeats the word “Kathama” several times in the sloka.It was from this
Kathama ,the Sanskrit word of anantham divisions (endless subtle divisions) the Latin
word Quantum originated .Quantum is a word with meaning “How much? Or the which
step?” The question is mathematical .And in Sanskrit repetition of word Kathama denotes
respect . Paanini says “vaa bahoonaam jaathipariprasne datamuch “
How does the multiplicity come to the EKA which is ONE .
The One Brahman when it manifests as the created cosmos shows anantham (endless) roopa
(forms) and to denote them human beings give endless names . Thus the manifested world
and its cognizance by human brain is involved in the aneka or multiplicity ,and the limitation
of dividing the whole into its parts for easy understanding .Here the many Jaathi
(Bahoonaam jaathi) is not the caste of the people but the morphological classification of
genera ,species and their characteristics which include them in different families and
communities (like a lion family or cat family /a wild or domestic community etc )
Everything being Brahman(God) and there being nothing but Brahman, all these are the one
and the same Brahman OM only .
Sl 5
Vaagevark praana:saamomityethadaksharamudgheetha:Thadwaa ethanmithunam
yadvaakcha praanaschakra cha saama cha .
Vaak is Rk.Praana is saama.Om is Udgeetha,the akshara.Vaak,praana,Rk and saama are one
couple. We found in Kenopanishad the two people(couple)who first communicated with
Brahman as Agni ,the Jaathavedas and Praana or Vaayu the Maathariswan.They themselves
are the first couple Rk and saama.They communicated with Brahman and reached very near
to knowing Brahman.This couple makes one ardha or half.The other half or Parardha is
Indra and Uma who visualized and became merged with Brahman in Parameswara. The
origin or yoni of Rk and saama are Vaak and praana.That is not only the manthra in Rk
and Saamaveda ,but all the karma associated with the uttering of those manthra have their
origin(yoni)in vaak and praana.Vak and praana as a couple/mithuna is the yoni of all kaama.
Sankarabhashyam says that the word Thadwaa is a word which means Mithunam or couple.
What is a mithuna?The couple Vaak and praana which is the origin of all Rks and all
Saama. Rk and saama are not free couple.If so,there should have been two couples like Rk
and saama and vaak and praana.Here it is not so.Remember the meaning of Thadvanam given
in Kenopanishad.That (Brahman)and its vana or forest(the prapancha) are the couple.
 350 
 

Meditate them as ONE and not as two or many.The half of Thadwanam is Thadwa likewise
couples all the cosmos which enjoins vaak and praana
Sl 6
Thadethanmithunamomityethasminnakshare saamsrijyathe yadaa vai mithunou
samaagachatha aapayatho vai thaavanyonyasya kaamam This Mithuna or couple merge/
join in the akshara OM.When one merge with the other ,each fulfills all the desires
mutually. In the most gramya/praakrit or mundane style one can understand that when a
male and female couple have their union they fulfill all their desires mutually.The union of
couple denotes the fulfillment of all desires or kaama.This is an example which all people
will understand.This is used with the logic of Arundhatheedarsananyaya to lead to a most
subtle secret knowledge of union or oneness of Brahman and Prakrithi .In the union of
Vaak and praana as couple the fulfillment of all desires is inbuilt.The one who does meditate
on Omkara /pranava gets all qualities inherent in it ,as Brahman and Prakrithy couples (A
and Um).This is a natural outcome of Pranava upasana .
Sl 7
Aapayithaa ha vai kaamaanaam bhavathi ya ethadevam
vidwaanaksharamudgheethamupaasthe
Knowing this ,the one who meditates on Udgeetha as Akshara becomes the master of all
desires.One become merged with the object of meditation.The one who meditates on Om
,merge with it and becomes the pranavasareera having quality of sarvakaamaprapthy.The
guna of quality of samridhi (growth and prosperity)is inherent in Pranava.
Sl 8
Thadwaa ethadanugnaaksharam yadwim kim chaanujaanaathyomityeva thadaaha eshaa
eva samridhiryadanugnaa. Samardhayithaa ha vai kaamaanaam bhavathy ya ethadevam
vidwaanaksharamudgheethamupaasthe
This is akshara of Anugna(agreeing).Whichever subject is cognized (anujaanaathi)Om is
uttered.Anugna is samridhi(growth and prosperity).The one who meditates on Akshara
Udgeetha knowing thus ,makes all desires prosper and fulfilled. Anugna or agreement or a
blessing for conducting an action.How does that become samridhi?The scholars and rich
people when they receive or give away their respective wealths utter the pranava.The
agreement to give and take and the samridhi achieved by the give and take is one.Thus the
word OM which is anugna and blessing for take and give is also the akshara for prosperity
and growth.Thus one who gives and takes for prosperity of entire cosmos prospers and gives
prosperity to entire cosmos. He/she makes the entire cosmos prosper with own growth and
prosperity. Therefore it is the best Upaasana possible. How should one do upaasana on
Pranava?
Sl 9
Theneyam thrayee vidyaa varthatha omityaasraavayatyomithi
samsatyomityudgaayatyedasyaivaakshasyaapachityai mahimnaa rasena
From this function Thrayeevidya.From Om begins Asraavanam. From it originates the
Samsithaa. From it the Udgaathaa begins to sing.Everything is for the upaasana (meditation)
of this akshara only.Everything is the essence and greatness of this akshara only.
Asraavana is a word which is used by different people in different situations .For the Naaga
tribes of India and Lanka who were navigators and travelers of the great oceanic expanses it
is an awakening manthra call to their Goddess Mother of the oceans/waters.In somayaaga
the hraswapada(short words)uttered are called Asraavaana.A singer sings for the listeners to
hear it and come.A devotee sings it for the Devatha to hear it and come.In short Asraavana
is a call given out by one person so that a response is received from the listener .It could also
be a call of one of a pair to the other (male to female or vice versa)or jeevathman to
Paramathman and vice versa.
 351 
 

Thrayeevidya, asraavana and all types of communications between people,the samsithaa or

controller and teacher of such communicative languages,the udgaatha or singer of such
musical utterances of Manthra,their songs etc are having their common origin in the
Udgeetha .They are all the instruments for doing upaasana of Udgeetha too.They are the
Mahima(greatness) of Udgeetha. From the ParaBrahmarasa of Udgeetah originated all
such Rasa.The sacrificer, the sacrifice,the havis made of Grains and millets (Vreehiyavaetc),
the karma are all from Om .All these are situated in the energy field or mandala of the sun
as far as the earth is concerned.From the sun in an orderly fashion happens rains or waters
,life,plant foods,animal body etc .Yagna is all functions done with food(annam)and body(all
bodies of all life forms).The Bhagavad Geetha 18th chapter says
Sarvakarmanaathamabhyarcha sidhim vindathi maanava:The man who dedicates all
functions in Him/God attains all Sidhi.The karma of the knower of pranava and of the
ignorant(of pranava)both reach God itself.But there is a difference.What is that difference?It
is said in next sloka.
Sl 10
Thenobhou kurutho yaschaithadevam veda yascha na veda. Naanaa thu vidyaa
chaavidyaa cha yadeva vidyayaa karothi sradhayopanishadaa thadeva veeryavatharam
bhavatheethi khalwethasyaivaaksharasyopavyaakhyaanam bhavathi
Both the knower and the ignorant is doing the same.But vidya is not avidya. Whatever is
done with vidya,with sradha and with yoga become more and more energetic
(veeryavathara). This is the secret explanation of the Pranava.
Both ignorant and wise do same karma.All these merge in pranava itself,in the common
pool of energy field itself.Then what is the need for having knowledge of pranava ?It is not
enough if we know pranava as part of an organ of karma or function.Know it as the
Brahmagnaana which is most rasathama (blissful)and with quality of samridhi(prosperity).
The effect will be more if we know something fully and perfectly ,than knowing only part of
it or only one organ of it.The quality of an object in entirety will be more than the sumtotal
of qualities of all its organs. Not only that.If a person is selling Padmaraaga and like other
precious jewels with perfect knowledge of its quality and worth he can make more profit
than a person who does the same job but without such knowledge.This is a common worldly
law only.If one has knowledge of what one is doing,and if one has concentration in what
one is doing,and if one meditates upon what one is doing(vidya,sradha,and upanishada )the
functions done by such a person will naturally be perfect and better than functions done by
people without these qualities.Therefore the function of a knower of pranava is more
energetic(veeryavathara)than that of a non-knower.No one is saying that the ignorant should
not do the function of meditation .It is that they are not getting the effect due to lack of the
proper knowledge .This is due to lack of interest,lack of concentration and therefore lack of
proper thoughtful analysis and knowledge.In the 10th Khanda of this chapter called
Oushasthya , it is said that even the ignorant are doing the yagna. Do upaasna of
aksharaBrahman forever continuously without an interval,with concentration, with
analytical thought and know its rasathama and Samridhiguna and thus get the perfect effect of
it so that all desires of entire world is fulfilled for the wellbeing and healthy living of all
beings –Animals,plants,birds and humans inclusive.This is the message of Saamaveda and
of universal language of music and upaasana of Om or pranava.And When Krishna says I
am Saamaveda among Vedas he means this NaadaBrahman concept of Pranava in its most
perfect form. pranava.And When Krishna says I am Saamaveda among Vedas he means this
NaadaBrahman concept of Pranava in its most perfect form.
Khanda 2
Sl 1
Devaasuraa ha vai yathra samyethira ubhaye praajaapatyaasthadwa devaa
 352 
 

udgheethamaajahururanenainaanabhibhavishyaama ithi
Deva and asura are children of Prajapathy.They quarreled between each other.Both did
Udgeetha thinking that “With this we will conquer them”.
Deva means the one who does Dyothana(enlightening/revealing).Sankara gives the meaning
“The one with scientifically revealed functions of senses”.Asura has the opposite functions.
He is immersed in the mundane worldly subjects and functions and by that type of sensory
functions has Thamasic or darkened senses.The two Nipaatha(grammatical usages)of Ha
and Va are for including the ones revealed in the previous passages also.Why does two
people quarrel or do wars between each other?To take away the materials or wealth that
belong to the other.It is to do that which should not not be done,that the scholarly Deva and
ignorant Asura are trying. The natural dharma of sense organs are in form of thamas or
darkness.To eat,sleep,to do sexual intercourse,to take away wealth belonging to another etc
are done by people who are by nature Asuric.(dark qualities).Deva are opposite to these
qualities.But both have a desire to have prosperity to themselves and to defeat the other.
Both have a feeling that I am great and the other is a lesser person.In that feeling both are
equal and this leads to battles.
When Prajapathy is the Samvatsara the northern course(Utharayana),white half(suklapaksha)
Ahas(daytime)are enlightened and hence divine belonging to Devapaksha. The Dakshinayana
(southern course)krishnapaksha(dark half)rayi(night)are Thamoroopa and asura.The battle
of Devayana and Pithruyana (of divinity and ancestral worship)is a logical argument that
goes on forever among humanity.Can one remove darkness by functions like Jyothishtoma
from a universe of mixed darkness and light?Can there be a day without night as long as the
earth revolves around sun ?Therefore the battle is foolishness .The theory of relativity of up
and down and greater and lesser is thus meaningless but people indulge in such meaningless
arguments forever.
Sl 2
The ha naasikyam praanamudgheethamupaasaamchakrire.Thaam haasuraa:paapmnaa
vividhusthasmaathenobhayam jighnathi surabhi cha durgandhi cha paapmanaa hyesha
vidua:
They/deva meditated on the praana in nose as Udgeetha.Asura’s thamas pierced into it.
Therefore the nose smells both fragrance and bad smells alike.The Athman which is in the
form of Jyothi decides that I will smell only fragrant things(Surabhi)and with that decision
meditate Udgeetha in Nose as praana. But body which is assoicaited with it makes it
experience bad smells as well.In a world of sura and asura ,light and darkness,one has to
experience both is a law of nature.Therefore deva and asura cannot defeat each other.
Sl 3
Atha ha vaachamudgheethamupaasaam chakrire .Thaamhaasuraa:paapmnaa
vividhusthasmaathayobhayam vadathi satyam chaanrutham cha paapmnaa hyeshaa vidwa
Then they meditated vaak as udgeetha.Asura entered it.Therefore vaak married satya and
asatya together.In vaak ,sin entered as asatya.
Sl 4
Atha ha chakshurudgheethamupaaasaamchakrire. Thadwaasuraa:paapmnaa
vividhusthasmaathenobhayam pasyathi darsaneeyam chaadarsaneeyam cha paapmnaa
hyethadvidwam
Then they meditated on chakshu as Udgeetha.Asura entered that too.Therefore one has to
see sights both good and bad.
Sl 5
Atha ha srothramudgheethamupaasaam chakrire.Thadwaasuraa:paapmnaa
vividhusthasmaathenobhayam srunothi sravaneeyam chaasravaneeyam cha paapmnaa
hyethadvidwam
 353 
 

Then they meditated srothra(ears0as udgeetha.There also due to presence of thamas both
good and bad are heard.
Sl 6
Atha ha mana udgeethamupaasaamchakrire.Thadwaasuraa:paapmnaa
vividhusthasmaathenobhayam samkalpayathe samkalpaneeyam chaasamkalpaneeyam
cha paapmnaa hyethadvidwam
They meditated on mind as udgeetha.There also thamas entered .Therefore mind imagines
both good and bad. In this way as bad smells,untruthful words,sights which are not good
,news which are not pleasant to hear,bad imaginations and misunderstandings of the mind
the darkness of Asura nature established in the world.When we open the morning newspaper
we are welcomed by the dance of such asurathwa .Human beings are made into mental
wrecks by such dark asura nature of the world.Though the human beings do upaasana of
keeping the senses purified with sincerity of purpose ,there are some limitations due to such
inbuilt nature of the world we live in.One has to cross these limitations with effort and with
bhakthi and sradha is the message here.How can we do that?
Sl7 Atha ha ya evaayam
mukhya:praanasthamudgheethamupaasaamchakrire.Thaamhaasuraa rithwaa
vidadwamsuryathaasmaanamaakhanaamrithwaa vidhwamsetha
They then meditaed on Mukhyapraana as Udgeetha.When Asura tried to enter it ,they were
broken into pieces like a piece of clay against a rock.Mukhyapraana is the Maathariswa
generated as first praana from face of Brahman.The senses made of five elements,the world
of five elements cannot spread their thamas into Mukhyapraana.Mukhyapraana is strong and
hard as rock and the elements are powdered when they touched that strong rock .The
paamsupinda (matter of dust)of elements cannot enter the pure Maathariswan or praana of
Brahman. Therefore the world of vaayu as Maathariswan is the world of energy and not of
matter.
sl 8
evam yathaasmaanamaakhanamrituaavidhwam satha evam haiva sa vidhwamsathe ya
evamvidhi paapam kaamayathe yaschainamabhidaasathi sa eshosmaakhana:
The person who say bad words about a scholar ,the one who tries to destroy a scholar will
be powdered like a clay against a rock .Vidwan /scholar is a rock into whom a ordinary
person cannot enter or fathom. The seen world of things or samsara and five elements is
powdered and unable to fathom the depth of the world of unmanifested energy of sound and
light of Brahman.The Brahmagnani is being one with Brahman is energy incarnate and is
unfathomable. Those who try to quarrel with them,to insult them,to destroy them are
digging their own grave of destruction.This is the reason why a Brahmagna(Brahmana)is
never insulted by others in India.The respect for knowledge and wisdom is the real reason
for this behaviour. Mukhyapraana is not the breath within the nose.Its devatha is only the
devatha of smell.Its position is only the organs of breathing.The devatha of Mukhyapraana
is Brahman itself.It is the pravahaanila or Maathariswan which travels in its own original
yoni or mother /that is within Brahman itself.Its position is Brahman itself .Thus by position,
devatha and qualities this Mukhyapraana is different from the human breath/praanavaayu.It
is the cosmic praanan which controls entire universal functions. In his commentary Sankara
uses the term Sthaanadevatha (The devatha in particular positions ) and says that the tools in
right position(in right hands and not in undeserving hands –like a unskilled person) will only
be most effective and that is why the organs like nose, eye ,ear etc are able to perform a
certain function only( a division of labour) and the importance of Mukhyapraana is that
without it none of the other organs can function .
Sl 9
Naivaithena surabhi na durgandhi vijaanaatyapahathapaapmaa hyesha thena
 354 
 

yadasnaathi yathpibathi thenetharaanpraanaanavathi .Ethamu

evaanthathovithvothkraamathi vyaadadaatyevaanthatha ithi
The mukhyapraana has no sins and does not know good or bad smell.Through it whatever is
eaten or drunken ,with that the other praana are nourished.When it is lost in the last moments
of life all other praana also are lost by uthkranthy (going up).In last moment the mouth is
opened.For organs like nose etc the desire that good should happen to them is there.(for
kalyana of self they function).They want what they desire or with what they are pleased.This
selfishness separates it from Mukhyapraaana.Mukhyapraana eats and drinks not for itself but
for nourishing all other organs and to protect them.It is because of Mukhyapraana that the
other praana are surviving or having sthithy.This visudha(purest)and sthithikaara(one who
ensures Sthithy –Vishnu)Vaayu is the real controller and protector of all(sarvam).When this
Mukhyapraana leaves the body ,then eating ,drinking and other functions of the body
ceases.The senses leave along with it and ascend.They leave body with the desire(kaama)
that we need Annam(food).Therefore the mouth of the dead person is opened. The
ancestral practice of placing rice in that open mouth is seen in all tribes of India .This is a
Pithrukarma(ancestral worship).The dark senses with desires follow the enlightened
Mukhyapraana which is desireless and the vice versa never happens.
Sl 10
Thaam haangiraa udgheethamupaasaamchakra ethamu evaangirasam
manyanthengaanaam yadrasa:
Angiras meditated it as Udgeetha.Therefore it is known as Angirasa.That itself is the rasa
(essence)of Angi. Sankarabhashya quotes a sruthivachana “Thasmaath Sathaarchina
Ithyaachakshatha etham eva santham rishim api”.This is called Sathaarchina.In that name a
Rishi also exists.Several rishis like Madhyaman,Grithsamadan,Viswamithra,Vaamadeva and
Athri have meditated on Mukhyapraana as Udgeetha and are all known as Mukhyapraana.
Similarly Angiras,Brihaspathy,Aayaasya,DalbyaBakan etc also did upaasana on
Mukhyapraana and merged with it in thanmayeebhaava.Praana itself is mother and
father.Rishi Angiras becoming one with Mukhyaprana did upaasana on oneself as
Udgeetha.He experienced the essence of all his organs as Mukhyapraana itself and
meditated on it.Since it was meditated upon by Angiras and since it is the rasa or essence of
the Angi or main organ of life it is called Angirrasa (in two meanings).
Sl 11
Thena thaamha Brihaspathirudgheethamupaasaamchakra ethamu eva Brihaspathim
manyanthe vaagdhee brihathy thasyaa esha pathi:
Brihaspathy meditaed on it as udgeetha.Therefore it is called Brihaspathy.Vaak and dhee
(word and intellect)are Brihathy.He is its pathi(husband). Brihathy is brihath or great.It is a
female principle and a chandas.Its pathi or husband is Mukhyapraana/the male
principle.Being meditated upon by Brihaspathy and being the husband of Vaak and Dhee
which are Brihathy mukhyapraana is known as Brihaspathy in two ways.
Sl 12
Thena thaamhaayaasya udgheethamupaasaamchakra ethamu evaayaasyam manyantha
aasyaadyadayathe
Aayasya meditated upon it as udgeetha.therefore it is known as Aayaasyam.He came from
aasyam(face). In Tamil language Ay means a Yadava or belonging to Yaduvansa and people
who protect cows.In Hindi it means to come .Ay Asya is Rishi Asya of Yadava clan.
Aayaasam is effort in Sanskrit.The one who did effort to attain something great.That
attained thing is protected and meditated upon forever by the Guruparampara of the people.
That which originated from the asyam or face of Brahman is the sathwik Varna Brahmana or
Vaakpathi (Brahma).In this way mukhyapraana is known as Ayaasya in many ways.
Sl 13
 355 
 

Thena thaamha bako Daalbhyo vidaamchakaara. Sa ha Naimisoyaanaamudgaathaa

babhoova sa ha smaibhya:kaamaanaagaayathi
Baka the son of Dalba knew this.He became the Udgatha of the people of Naimisaayana. For
their kaama(desires)he sang Udgeetha. Just like the Mukhyapraana eats and drinks for the
sake of other praana ,the Udgaatha who became one with the Mukhyapraana sang udgeetha
for the fulfillment of the desires of all the Naimisaaranya Rishis.Dalbia Baka ,the Udgaatha
of rishis of Naimisaranya is thus praised as knower of Mukhyapraana.
Sl 14
Aagathaa ha vai kaamaanaam bhavathi ya ethadevam
vidwaanaksharamudgheethamupaastha ityadhaathmam
One who meditates thus,on Om as Udgeetha,knowing this fulfills all his/her desires in this
world itself .This is the Upaasana or meditation pertaining to each individual .
Khandam 3
Sl 1
Adhaadhidaivatham ya evaasou thapathi thamudgheethamupaaseethodhanwaa esha
prajaabhya udgaayathi.Udhyamsthamobhayamapahantyapahanthaa ha vai bhayasya
thamaso bhavathi ya evam veda
Now Adhidaivatham.Meditate that which is doing Thapa as Udgeetham.When he arises he
does Udgaana for everything(sarvam).He(The sun)arises and removes the fear of darkness
of ignorance from all.The knower of this becomes the destroyer of fear of all beings. Do
upaasana on the Sun who is hot and gives heat of Thapas.Sun is heated up and does Thapam
for the sake of life on earth.If sun does not arise food is not produced on earth,the earth does
not get rains and there will not be life on earth.Therefore for beings on earth Sun is to be
meditated upon as Udgeetham.Every sunrise on every morning is equated to the new song of
an Udgaathaa for prosperity of rain,grain and life on earth .The darkness of night creates
fear in minds of beings.Sunrise expels that fear.The ignorance of deaths and births and
samsara is removed by the Athmasurya .By seeing the seeming difference in their position
do not think that Sun and Mukhyapraana are two different entities.By qualities they are to be
understood as one and the same.
Sl 2
Samaana u evaayam chaasou choshnoyamushnosou swara itheemamaachakshathe swara
ithy pratyaaswara ityamum thasmaadwaa ethamimamamum chodgeethamupaaseetha
This and that are equal.This and that are heat (Ushna).This is Swara.That is swara and
Prathyaaswara.This and that is Udgeetha.Do upaasana of them as Udgeetha. Mukhyapraana
and savithaa are by their quality(guna)equal and by their name also they are equal.
Mukhyapraana is Ushna saya the sloka.Ushna is heat.When Mukhyapraana leaves body the
body looses its heat and become cold.When sun is not there the earth becomes cold and
lifeless.Here the earth and body are equal and Mukhyaprana and sun are equal .Sun and
Mukhyapraana are Athman . Praana moves as Swarathy.Therefore it is called Swara (this is
the term we use for musical swara/literary swara etc). When praana is gone we do not have
swara or voice.Swara is therefore Uyir(life)according to South Indian languages.Swara itself
is Uyir (life).We find sun rising every morning after each sunset.Therefore each sunrise is a
swara as well as a Pratyaswara.But we do not see the Athman or uyir of a body coming
back and hence we call it swara only but guess that by the cyclical nature of energy it also
must be coming back,though we do not see it with our naked eyes.It also must be
reincarnating or coming back to another body as another
Sl 3
Atha khalu vyaanamevodgeethamupaaseetha yadwai praanithi sa praano yadapaanithi
sopaana:Atha ya :praanaapaanayo:sandhi:sa vyaano yo vyaana:sa vaak .
Thasmaadpraanannanapaananuaachamabhivyaaharathi
 356 
 

Meditate vyaana as Udgeetha.Vaayu or air that go out is the Praana.That which goes in is
apaana.Praana goes up and apaana goes down in opposite directions but it is the same vaayu
with only directional difference and hence functional difference.The place where these two
meet is the interval where we find vyaana .Vyaana is the vaak .So the word or vaak uttered is
situated between the air that moves up and down in our voicebox and breathing apparatus as
life itself.When praana and apaana are controlled and blocked by our voice box the voice or
vaak is produced.Therefore Praanaayaama is the method by which this function of production
of word is learned .Sruthi thus differs in its definition of Vyaana from the definition of
sciences like Samkhya etc.Praanaapaanayo :Sandhi:sa vyaana: And that Vyaana is Vaak
.When we stop praana and apaana we utter the word/vyaana says this sloka and this is about
the production of sound and language and music scientifically by our organ of speech and
breath.Since the function of vyaana is production of language,speech and music it is creation
of word and therefore it is a function(karma)which is highly energetic (Veeryavatharam).
And it is by this ability that human race differs from other species of life forms.
Sl 4
Yaa vaaaksathriksmaadapraanannanapaanannrichamabhivyaaharathi yadriksaama
thasmaadapraanannanapaanansaama gaayathi yathsaama sa
udgeethasthasmaadapraanannanapaanannudgaayathi
That vaak is called Rk.When we obstruct and control praana and apaana Rk is uttered.Rk
itself is saaama.Therefore one sings saama music by controlling praana and apaana.Saama is
Udgeetha.One sings Udgeetha by obstructing praana and apaana. Here the Rk and saama
(speech and prose and music)are explained .People talk,gives lectures,speeches,recites
poetry,sings raaga music etc by obstructing and controlling the air movements up and down
their larynx and voice box and breathing apparatus and by meditating and improving the
Vyaana in between these two air movements.The musicians are thus knowers of Saamaveda
who control praanaapaana and obtain efficiency in singing.Their upaasana of Vyaana gives
them swarasudhi and musical repertoire .Their word is a word which is called Veeryavathara
(energy rich).Then the Rishi continues to say that not only music but all functions which
requires high energy is done by the same process .
Sl 5
Atho yaanyannyani veeryavanthi karmaani yathaagnermanthanamaaje : saranam dridasya
dhanusha aayamanamapraanannanapaanamsthaani karotyethasya
hethovyaaanamevodgeethamupaaseetha
All functions which are veeryavathara(rich in energy consumption)are done when praana and
apaana are obstructed and controlled.For example the process of churning fire from wood,
running fast to a place the limit of which is pre-determined ,to tightly bind the string of a bow
etc..For all such processes we are controlling praana and apaana and using Vyaana .Therefore
do upaasana of Vyaana as Udgeetha.The function of Vyaana is more energy consuming than
the function of praana and apaana.Therefore Vyaana is given a higher place and position than
praana and apaana.
Sl 6
Atha khaloodgeethaaksharanyupaaseethothgeetha ithi praana evothpraanena
hyuthishtathi vaaggeervaacho ha gira ityaachakshathennam heedamsarvam sthitham
Do upaasana of akshara in Udgeetha.Ud is praana.With praana we do Uthishtana(rising
up).Gee is word.Vaak or word is called the Geer (in Sanskrit).Tha is annam or food.In food is
the subsistence of every being.Since body become unable to get up when movement of
praana stops praana is Uth or that which makes Uthaana possible.That which makes us sing is
gee or word. And for these functions of movement of organs and body ,for movement of
larynx and voice box and production of language and music ,for every action that requires
power/energy we need annam or food /calories of heat given by sun and thus the gross body
 357 
 

and the subtle energy are to be understood as one. They seem different but are manifestations
of same solar energy.The rishi is very scientific and knows what he is talking about .He is
very ancient to Einstein but he is stating in clear terms the non-duality of energy and matter
and power/force of movement
Sl 7
Dhourevodanthariksham gee:prithwi thamaadityam evodvaayuagniragnistham
saamaveda evodyajurvedo geerigvedastham dugdhesmai vaagdoham yo vaacho
dohonnavaanannaado bhavathi ya ethaanyevam viduaanudgeethaaksharaanyupaastha
udgeetham ithi
In this the three words of Udgeetha are given with four X three = twelve meaningful
comparisons as below.
Ud Gee Tha
Praana Vaak Annam
Dyo Anthariksha Prithwi
Surya Vaayu Agni
Saama Yajus Rk
If praana is Ud Vaak is Gee and annam is Tha.Similarly understand each of the terms .If one
meditates on Udgeetha in this orderly way vaak gives her sweet milk of knowledge to him in
plenty.He becomes Annada and annavaan(One who gives food and one who is rich in food).
Dyo or sky/cosmic space is high up(Ucha)and therefore is Ud.Anthariksha appears as if it
sings(geerana)the worlds in it and therefore it is Gee.Earth is the abode of living beings and
hence it is the Tha (Thaanam or Sthaanam).
UD GEE THA
Praana Vaak Annam
Dyo Anthariksha Prithwi
Surya Vaayu Agni
Saaman Yajus Rk

Similarly Aditya by his high position and rising is Ud.Vaayu swallows (geeranam)agni etc
and hence is Gee.And agni being the Avasthaana of yagna is Tha. Saamaveda is praised as
Swarga and hence is the Ud.With manthra of Yajurveda the devatha do swallow(geerana)
havis and therefore it is gee.Since saama is situated in Rk Rgveda is Tha.When the upaasaka
meditates thus vaak gives him milk (vaak itself).The sahitya and sangheeta are her Dugda or
milk.This is the blessing of Devi Vaak to upaasaka.One is from right breast and other from
left breast .Both are important(Ubhayapradhaana )in Indian aesthetics and therefore vocal
music is considered the ultimate blessing of Devi.The one who gets both sangheetha and
sahitya from Devi as Saraswatham becomes bright as the burning Agni or fire.The entire
cosmos of annam (food)is under his control and he/she is the Lord of all .The rulership of all
worlds,and enjoyership of all worlds is for the sarvagna who gets blessing of Devi Vaak .
Sl 8
Atha khaluaasi :samridhirupasaranaaneetyupaaseetha yena saamnaa
sthoshyansyaathathsaamopadhyaaveth
Meditate on the blessed word as form of prosperity(samridhi).The saama praised (sthuthi)by
the Udgaatha from its beginning(Aadi)has to be meditated upon . Word is a blessing and has
to mediated upon for her blessing as samridhi. The origin of word is in Pranava and from
there one has to start meditation .The upaasana or mediattion has to be continuous without a
 358 
 

break throughout life.Such a devoted concentrated meditation of any Devatha from its
beginning(Thottam=origin)and singing its glory is a customary way of singing in all villages
of Kerala in all languages and in all tribal and urban cultures showing the common origin of
people of India.
Sl 9
Yasyaamrichi thaamricham yadarsheyam thamrishim yam
devathaamabhishtoshyansyaathaam devathaamupadhaaveth
Meditate the Rk in which the saama is fixed(prathishta)and the Rishi who first visualized the
saaama and also the devatha whom we are about to praise.
Sl 10
Yenachandasaa sthoshyansyaaathachanda upadhaavedhyena sthomena
sthoshyamaana:syaathaasthomamupadhaaveth
Meditate the chandas in which the sthotra(song)is sung,meditate the sthothra itself which we
are about to sing.When we sing like that ,the effects of the praise including the praise of each
of its anga(organs or parts)reach in the person who sing and praise the devatha .Therefore
singing the praise of the devatha means singing the praise of Athman (Athmanepada).Sthuthi
(praise)and song reach our own Athman as well as the Devatha.Because Brahman and
Athman are one and the same.
Sl 11
Yam disaamabhishtoshyansyaathaam disamupadhaaveth
Meditate the directions that are praised and then sing.Because the directions and the presiding
deities of directions spread our words of praise.The one who sings the saama should meditate
upon them due to this reason.
Sl 12
Aathmaanamanthatha upasritya sthuveetha kaamam dhyaayannapramathobhyaaso ha
yadasmai sa kaama :samridhyetha yathkaama:sthuvithethi yathkaama:sthuvithethi
Meditate own Athman.Meditate on all desired effects of the Athman and praise Athman and
sing.Be free from ego (Apramatha)when you do this.All those Athmakaama will be fulfilled
very soon.By the fulfilled and prospered desires , prise the desires themselves.Praised are the
desires sung by the sthuthi. The samridha prosperous kaama or desire here is the vaak .By
vaak one is praising vaak itself.This praise is the Varnya here .Without any defect in the
pronounciation of swara,Ushma,vyanjana ,ghosha etc without any ego , meditaing on desired
word/vaak/saraswathy the devotee of Vidya becomes Vaaksamridha and with that prosperous
word sing on the glory of Vaak/vidya herself and his song/praise reach all directions and
name lasts forever.
Here Sankarabhashya has said that when one meditates on Athman the meaning is
“Athmaanam Udgaathaa swam roopam Gothranaamaadhibhi”.This sentence appears to be a
prakshiptha when we consider entire bhashya of Sankara . Because Sankara is consistently
saying true to the Sruthy that Athman has no Gothra,roopa or naama or separatisms of any
kind and meditation of Athman is not meditation of body with birth,growth,death ,caste
,creed etc.The meditation of Athman is meditation of Brahman which is limitless and is pure
Advaithic meditation .And therefore the commentary in this sentence appears to be
prakshipta added by someone else after Sankara’s time .
Khanda 4
Sl1
Omityethadaksharamudgeethamupaaseethomithi hyudgaayathi thasyopavyaakhyaanam
Do upaasana on the Akshara OM as Udgeetha.Udgaana begins from Omkaara.
Sl2
Devaa vai mrityorbibhyathasthrayee vidyaam praavisaamsthe
chandobhirachaadayanyadebhirachaadayamsthachandasaam chandasthwam
 359 
 

Devas being afraid of death entered Thrayeevidya.They covered themselves with Chandas.
Chandas are named Chandas because they did Achaadana (covering up). Deva have light
of Satwa quality.They desired Amrithathwa or eternity.They are afraid of the marthya state
(Human existence with death).For attaining Amrithathwa they attained Thrayeevidya.They
did karma said in the veda ,thinking that they will protect them from death.When they were
chanting the manthra with chandas,the manthra and the karma covered them.Manthra covers
the deity or devatha.The chandas is therefore called an Avvaranadevatha (covering deity).
Sl3
Thaanu thatra mrityuryathaa matsyamudake paripasyedevam paryapasyadrichi saamni
yajushi .The nu vidithwordhwaa richa:saamno yajusha:swarameva praavisaan
In Rk,Yajus and saama ,like fish within water,Death saw the Devas.Therefore they got out
of it and arose to enter the more subtle swara. The killers of fish see fish hidden in water and
kill them.Likewise death saw the devas covered by the manthras of the three veda and the
chandas and the vedic karma.Death
waited for an opportunity for the destruction of their karmakshaya when he can subdue and
destroy them.Devas understood that by karma alone they cannot attain Amrithathwa.So they
discarded the karmakanda of the vedic injunctions and arose above them.They thus entered
the swara.Thus they reached the upaasana of Pranava. By vedic karma one can become pure
Athman and civilized beings but it does not confer Eternity.For that Upaasana of swara
alone is the method.Swaropaasana is therefore more important.In Brihadaranyaka it is said
about swara upaasana:- Thasya haithasya saamnoya: suvarnam veda,bhavathy hasya
suvarnam Ya evam ethath saamna :suvarnam Veda”
The one who knows Saaman is Suvarnam itself becomes Suvarnam/saamam.His swara
becomes Suvarnam.For him saamam is experienced as Suvarnam.He attains Suvarnam
(Swara,gold and saama as Suvarnam .Synonyms.)How did the swarasabda was called
Akshara?
Sl 4
Ya daa vaa richamaapnotyomithi evaathiswarathyevam saamaivam yajuresha u swaro
yadethadaksharamethadamrithamabhayam thathpravisya devaa amrithaa abhayaa abhavan
When one learn Rk,Yajus and Saama Omkaara is uttered as Athiswara.That akshara itself is
the swarakshara Pranava which is Amritha and Abhaya. Entering that the deva became
amritha and abhaya. Athiswara is the uttering of Om in higher pitches.That which has gone
beyond the swara is athiswara. That which has gone beyond the Adhaarasruthy of the
swara rendering is athiswara.Om has gone beyond the sapthaswara.It is beyond all the 16
swara starting from Akaara.It is the origin of all swaraTherefore it is abhaya and amritha.In
sangha period Tamil-speaking people called it Mozhiporul Daivam (The God which is the
meaning of all languages)and attaining that one gets fearlessness and eternity.The one who
depends upon the associations of compound Aksharasanghaatha ,words,sentences ,books of
veda,and karma mentioned in veda are purified but cannot escape from fear of death and
remains Mritha/marthya .
Sl 5
Sa ya ethadevam vidwaanaksharam pranoutyethadevaaksharam
swaramamrithamabhayam pravisaathi thathpravisya yadamrithaa devaasthadamritho
bhavathi
The scholar who knows this and prostrates the Aksharabrahman as Omkaara , enters that
swara which is abhaya and amritha itself.Entering it he/she becomes amritha and abhaya.
Just as the devas became amritha. In that pada there is no difference between inside and
outside.No increase or decrease or inequalities exist there.No woman or man,no caste,creed
or religion,no rich or poor in the aksharaParaBrahman state .Only there one can attain the real
equality and oneness of all creations.Such a concept of equality of all creation appeared first
 360 
 

in the Indian subcontinent in the intellectual compassionate minds of the Rishis who did
upaasana of the pranava.
Khanda 5
Through the vision of praana and Aditya the great upasana of Udgeetha was said. Udgeetham
itself is Omkara is also said.Now the rishi starts to speak of upasana of Udgeetha /akshara as
praana and ray of light and the effect of it as several children or progeny to continue the
races.
Sl 1
Atha khalu ya udgeetha:sa pranavo ya:pranava:sa udgeetha ityasou hyesha swarannethi
Udgeetha is pranavam.This Aditya as Asou is udgeetham.That itself is pranava.It
moves(Does swarana= swarathy)making the swara Om.
Swarathy means travels or moves as well as makes swara.Both meanings are applied here.
Swarathy is written as Suvarathy.Suvarloka is the swarloka.Sun or Aditya travels or moves
in the upper suvarloka making pranava sound and this revolution of sun with his sound Om
giving anugna(agreement)all the other members of the solar system move in their own orbits
and live and function according to law of nature.The dharma of mukhyapraana in a human
body is done by sun in the body of the solar system. This shows that the scientists of India
did know the center of the solar system as sun and not earth(geocentric nature vs
heliocentric nature).
Sl 2
Ethasu evaahamabhyagaasisham thasmaanmama thwamekoseethi ha
kousheethaki:puthramuvaaacha rashmimsthwam paryaavarthayaadbahavo vai the
bhavishyanthityadhidaivatham
The son of Kuseeethaka ,Kouseethaki told his son.:Since I did udgaana of him you were
born to me as a single child.If you do repeat the upaasana on the rays of sun you will get
many sons. Rays of sun and sun are not different. Kouseethaki imagined the travel or
movement of sun as pranava as One with his rays.(Advaithic upaasana).To imagine sun and
rays as different and do upaasana on the path of a ray of light also is possible.Though in
essence these two methods are not different ,the effect of the upaasana is different.If the ray is
considered as different from sun and meditated upon then population of earth will increase
as rays of the sun .
Sl 3
Athaadhyaathmam ya evaayam mukhya:praanasthamudgeethamupaaseethomithi hyesha
swarannethi
Now Adhyaathmam.Do upaasana of mukhyapraana in the body as udgeetha.It moves
uttering Om.By its anugna the vaak and other organs do their functions. During time of
death from the comatose body the praana utters Om and goes out and not even the people
who are sitting close to the dying man does not see or hear it.By this general sign,understand
that ordinary people do not hear or see the movement and sound of sun’s movement
either.For it a subtle eye and ear are needed.
Sl 4
Ethamu evaahamabhyagaasisham thasmaanmama thwamekoseethi ha
kousheethaki:puthramuvaacha praanaamsthwam bhoomaanamabhigaayathaadbahavo vai
me bhavishyantheethi
Kouseethaki told his son.Since I did udgaana on him you were born to me as a single
child.If you do abhigaanam of it as many ,you will have many sons.
When mukhyapraana is understood as many praana and many indriya and as many jaathy
and many religions etc etc ,and thus its upasana done as separate , as many,the population
on earth also becomes more./many.But the veerya of the population will be less
Sl 5
 361 
 

Atha khalu ya udgeetha:sa pranavo ya:sa udgeetha ithi hothrushadanaadwaivaapi

durudgeethamanusamaaharatheetyanu samaaharatheethi
Udgeetha itself is pranava.Pranava itself is Udgeetha.If the Hothaa thinks like this all the
bad songs will be removed from his position.Hothrushadana is the special place where the
Hotha sits and controls the vedic rite.How can one say an effect with a particular place or
position?A pure and advaithic person by his /her own karma destroys all the effects of the
bad karma happening around him/her.The udgaatha who is an Advaithin by his pure
thoughts purifies the place where he dwells/sits.Thus all bad words and bad songs are made
good by such pure individuals.Whatever is said and done there become good only.Even the
wrong utterances would be taken there and made right.By the touch of such pure Advaithins
the temples,sacred places become purified .If a samvatsara (astrologer/Daivagna)is
advaithin his word becomes truth and the place where he dwells is purified and only
auspicious things happen there.All his words become truth.The advaithabhavana destroys all
evils and makes the balancing of the elements in the place and Sankara compares this to the
Ayurvedic balancing of thridosha .He says:-
Chikitsayeva Dhaathuvaishamyasameekaranamithy .
Just like the imbalance of the dhaathu is corrected and balanced by the ayurvedic treatment
,the mere presence of an advaithin purifies and balances and sets right all inequalities and
this equalization leads to a healthy living of a healthy community and of the entire world.
Khanda 6
Whatever has undergone Sameekarana(balancing)is a sama(equalized)and its symbol is two
equal length lines =.The samavakya(equalized sentence)or equation has balanced,
quantitatively and qualitatively equal halfs on either side of this symbol.Sama is a synonym
for the samvatsara or unit of eartly year which is the smallest unit of the cosmic year.Sama
is a balanced state of Shiva and Sakthy ,(Yin/yang) and when this sama is sung it becomes a
saama .
Sl1
Iyamevarigagni:saama thadethadethasyaamrichyadhyoodamsaama
thasmaadrichyadhoodamsaamam geeyatha iyameva saagniramasthathsaama
This is Rk,and Agni is saama.Saama is fixed on Rk.Therefore sing Saamam as fixed on
Rk.This is saa.Agni is Ama.When both unite,it is saama. This means this earth/prithwi.If
earth is Rk ,the sunrays are saama.Bhoomi is saa ,the vyanjana or the body.Sunrays are Ama
,the swara which is the soul/jeeva.The jeeva resides in the body.Without life/jeeva body has
no existence.Saama is fixed in Rk,the earth ,and sunray is fixed in earth. Yathaaa cha Rk
saamni naathyantham bhinne anyonyam thathaitho prithivyagni:- says Sankarabhashya.
Just like Rk and Saama are indivisible and are one and the same,the sunray and the earth are
same and not different from each other.One is mutually dependent on the other as a co-
ordinate system and has to be seen as a single Bindu only.This is a most scientific concept
unknown to the scientists of the west for several thousands of years and therefore deserves
special consideration.Since earth=sunrays,
Center of earth=center of sun can be taken for all practical calculations of the cosmic
movements.Since pragna and energy of sun is seen as one and the same,and since earth is
the center of residence of human beings with pragna who explore cosmos,the point earth is
taken as the point sun itself.The body half of the saama is earth.The soul half of the saama is
the sun.The body-half is sakthy and the soul half is Shiva.The merging of these two halfs
into one is the saama in which equalization and balancing is perfect.
Sl2
Antharikshamevagvaayu:saama thadethadethasyaamrichyadhudam saama.
Thasmaadrichyadhudam saama geeyathe antharikshameva saa vaayuramasthathsaama
 362 
 

Anthariksham is Rk.Vaayu is saamam.Saamam resides in Rk.Therefore this saama has to be

sung as fixed in Rk.Anthariksham is saa.Vaaayu is ama.They join to form saama. Vaayu is
in the anthariksha of the earth.It is praana or life.It is swara or sound.Its body is the
anthariksha ,the vyanjana.Both anthariksha and vaayu has to be understood as one.
Sl 3
Dhyou revargaaditya:saama thadethadethasyaamrichyadhoodam
saama.Thasmaadrichyadhoodam saama geeyathe,Dhoureva saadityomasthassaama.
Dyo is Rk.Aditya is saama.Saama is fixed in Rk.Therefore the saaama is sung as fixed in
Rk.Dyo is saa.Aditya is ama.They join to form saama The knowledge that the spacetime
field and the objects within that field are same is
scientific as we know today and the rishi had known this scientific truth ..
Sl 4 Nakshathraanyevakrikchandramaa:saama thadethadethasyaamrichyadhoodam saama.
Thasmaadrichyadhoodam saama geeyathe .Nakshathraanyeva saa chandramaa
amasthathsaama.
Stars are Rk.Moon is saama.The saama is fixed in Rk.Therefore sung as fixed in Rk.Stars as
saa.Moon as Ama and their union as saama. The lunar clock depend upon the star cluster
positions and Indians used both solar and lunar clocks for different purposes and a synthesis
and integration of both was done for mundane and spiritual matters of time reckoning
Sl 5
Atha yadethadaadityasya suklam bhaa:saivargatha yanneelam para:krishnam
thathsaama thadethadethasyaamrithchyadhoodam saama. Thasmaadrichyadhoodam
saama geeyathe
The white (suklavarna)light of sun is Rk.The dark(krishnavarna) light of sun is saama. Saama
is fixed in Rk.Suklabhaas is sa.The krishnabhaas is ama.They unite as saama. The people
who do upaasana on Vidya enter the dark Krishnavarna Ama which is the soul Therefore
the upaasaka of vidya enter the darkness of Krishna.In saguna form this is called the Sri
Krishna,an incarnation of God Vishnu.The Krishna neela and wonderfull rare light within
sun is seen only by those with perfect keen eyesight and mental intellect to perceive it.This is
the view of Sankara ,the commentator.Suklabhaas is manifested .Krishnabhas is
unmanifested. To cognize unmanifested one needs subtle powers of visualization and
intellect.The last colour of the visible spectrum of sunlightis red.It is seen with naked
eye.But the first ,the dark violet is not seen by external eye.That dark krishnavarna,which is
beyond the blue is like the dark violet hue of the spectrum.
Sl 6
Atha yade vaithadaadityasya suklam bhaa:saiva saadhayanneelam para:krishnam
thadamasthathsaamaadha ya eshontharaaditye hiranmaya:purusho drishyathe
hiranyasmasrurhiranyakesa aapranavaathsarva eva suvarna:
The white light of Aditya is saa.The neela or blue parakrishna is ama.when they join we get
saama.In this sloka the being with golden hue,golden hair ,golden beard seen as Suvarna is
not the material gold.It is the enlightenment or light derived by great thapas of heat.Only for
a purified,civilized mind that light is visualized .By naked eye one cannot see it.The sabda
Hiranmaya is a lupthopama.Hiranmaya means full of Jyothy or jyothirmaya.The same
meaning is attributed to Suvarnam here.What is meaning of sabda purusha? Purisayanaath
poorayathi:naathmanaa jagadithi .The one who lies down in the pura/center of urban life.He
fills the jagath with his own self.In saama,the filling of saa with ama is done by Athman/
Purusha.Sankarabhashya says that to see Him and realize Him,one has to sacrifice this
worlds,and turn inwards one’s eye of Nivrithy(instead of pravrithy).Being equalized in
mind,depending upon sadhana like Brahmacharya,that Jyothirmaya form is revealed.
Sometimes we do see black hairs and beard in men who are thejaswins.In the
jyothirmayapurusha even they have turned out to be groups of rays .The purusha is from head
 363 
 

to foot covered by the golden hairs and beard and the rays of light are his/her jyothirmaya
groups of sunrays. This golden idol with jyothiroopa,jyothirmaya,sarvam suvarna is the
Surnanarayanaroopa within the Aditya itself. Sankarabhashya says those with
samahithachethas and sadhana like Brahmacharya are attaining Thejas and that thejas is
bright and golden (suvarnam).The thejas is described elsewhere by him(khandam 19 )as :-
Theja:sareerasthaa deepthi:ujjwalathwam praagalbhyam vaa;Brahmavarchasam vritha
swadhyaayanimitham theja:
A pure person with good qualities engaged in swadhyaya of vedic and other scientific
scriptures and austerities develop a thejas which is within such a well-controlled body and
mind as a enlightened existence,shining with splendour and scholarship and this is called the
Brahmavarchasam .This thejas within a human being as Athman and the thejas within the
Sun as Athman of all life forms is equated .
Sl 7
Thasya yathaa kapyaasam pundareekamevamakshini thasyodithi naama sa esha
sarvebhya:paapmabhya udithi udethi ha vai sarvebhya:paapmabhyo ya evam veda.
His eyes are like kapyaasam,like red lotus.His name is above all and is Ud.The one who
knows this is beyond all sins. Here the Rishi uses a Heenopama ,grammatically speaking a
lower similie.Because first he compares a red lotus to a red buttock of a variety of
monkey,and then compares the red eyes of Sun to that of a red lotus.Ud+itha=Uditha (the
awakened/the one who has arisen)
Therefore the chethas inside sun is called Ud.This name is only a Gouni (quality) name
.The nipaatha Ha and Vai are used. Use of Nipaatha in Sanskrit grammer is to categorically
state that definitely it willarise/awaken. Udgeetha is in all means similar to Aditya the deity.
How the sun awakens or arises every day as golden purusha ,as a Jyothirlinga,the same way
in the pragna of human race(kavi/rishi)Udgeetha too awakens in every generation,every
race,and every day.Each person is potentially a Rishi/a kavi/An Udgaathaa.
Sl 8
Thasyakrich saama cha geshnou thasmaadudgeethasmaathwevodgaathaithasya hi gaathaa.
Sa esha ye chaamushmaathparaancho lokaastheshaam cheshte
devakaamaanaam chetyadhidaivatham
Since Rk and Saama are parts of Him he is Udgeetha.Since he sings Ud ,he is Udgaathaa. He
controls the worlds beyond him and all desires of devas.He is sarvathman.The overlord of all
desires and of all worlds –both here and there.Rk is the origin of all saama and is in the form
of Prithwi and Agni and of its sarvayoni state.That Surya beyond this Surya,the kavi with the
bright pragna of that wonderful light is Himself.In him with name of Ud resides both Rk and
saama.Therefore deva who love indirect speech(parokshapriya)call Him Udgeetham.By that
reason the one who does Udgaana is known as Udgaatha. The worlds above the sun and solar
system also is controlled by and formed by the Lord and controller with the same name Ud.
Because he is the controller of all devakaama.Sankara says “Isaa ishta itheem”.Iswara
controls all ishta or likes .The Rishikavi who is Udgaathaa is equal to the paramaguru Iswara
Ud,and controls all devakaama and gives them too and is the Lord of all worlds.
There are subtle worlds beyond the hot sun and solar system .When the pragna of a scholarly
Rishi awaken/arise to those worlds of pragna ,by his great Maneesha he becomes the overlord
of all such worlds/universes beyond. Therefore to see and worship such a Divine person is
equal to seeing and worshipping Sarveswara.To get such a person as Guru is to get God
Himself as Guru.In this way Brahma and Brahmagna are equated and worshipped alike.The
Gurubhakthy which is a tradition in India developed from such a beautiful concept of
respecting and loving Guru as God .
Khandam 7
Sl1
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Athaadhyaathmam vaagevakpraana:saama thadethadethasyaamrichyadhoodam saama

thasmaadrichyadhoodam saama geeyathe.Vaageva saa praanomasthathsaama.
Now Adhyathmam.Vaak is Rk.Praana is Saama.This saaman is fixed in Rk.Therefore sing
Saaman as fixed in Rk.Vaaak is Saa.Praana is Ama.They together make Saaman.
Sl 2
Chakshurevargaathmaa saama thadethadethasyaamrichyadhoodamsaama
thasmaaadrichyadhoodamsaam geeyathe .Chakshureva saathmaamasthathsaama
Chakshu(eye)is Rk.Athman is Saaman.Saaman is fixed in Rk.Sing saaman as fixed in Rk.
Chakshus is saa.Athman is ama.They together form Saaman.
Jyothisha ,the greatest science of the ancients is called the eye of Veda.It is the eye of
Veda/Athaman/Brahman.Surya is Athman of Kaala(Time)and is the eye of cosmos as far as
beings on earth (solar system )is concerned.Similarly the eye of Brahmavidya and its Athman
is Jyothishasasthram.Without knowing that and then going beyond it one cannot visualize
varna and roopa of cosmic Purusha.
Sl3.
Srothramevangrmana:saama thadethadethasyaamrichyadhoodam saama
thasmaadrichyadhoodam saama geeyathe .Srothrameva saa manomasthathsaama
Srothra(ears)is Rk.Mind is Saaman.Saaman is fixed in Rk.Sing saaman as fixed in Rk.Ears
are saa.Mind is Ama.They together form Saaman. The ears of Brahmavidya is Sruthi.That
itself is mind.The one who imagines,the one who meditates,the one who analyses .There is no
difference between a persons sruthy(hearing/learning)and words and mind(thoughts).If there
is difference,that person is not truthful.I do think,and analyse .I do hear words which are
suitable for my mind’s growth and evolution and which I love most for such purpose.My
thoughts,my field of consciousness,the worlds and subjects which have been subjected to my
analysis/cognition/knowledge,is all my Mind.I am indebted to the sruthy of my ancesters for
development of this wonderful organ,mind.The words spoken and written,the sruthy and
darsana of ancestors,their languages, their thoughts have stimulated me to become what I am
today.Similarly,by my words and by the worlds attained by me through those words I do
stimulate people around and the posterity to come .In this way,each one’s sruthy (heard/
listened/learned),mind ,words,thoughts etc becomes another person’s by repeated use and
transference through generations. The mind of Guru becomes mind of Shishya in this
process. Thus the Guruparampara and the Sruthy transferred by Guruparampara is essential
for Brahmavidya as well as to all types of Vidya.
Sl 4
Atha yadethaksha:suklam bhaa:saivarghatha yanneelam para:krishnam thathsaama.
Thadethadethasyaamrichyadhyoodam saama. Thasmaadrichyadhyoodam saamam geeyathe.
Atha yadevaithadaksha :suklam bhaa:saiva saatha yanneelam para:krishnam
thadamasthathsaama.
The white light of eye is Rk.and beyond that the Paraneelakrishna(the blue black)is
saama.Saama is fixed in Rk.Sing it as fixed in Rk.Suklabhas(white light)is saa. Krishnabhaas
(Black light)is Ama.They together form saama.
In adhyathma the sclera of eye is white and beyond that is the iris which is black.In 6th
khanda 5th sloka similar descriptions were given to the eye of the world,Surya .The dark
matter and white matter of universe and its positions and its visualization by an astronomer is
same as that of an anatomist here.A comparison of Jyothisha and Ayurveda is possible here.
Sl 5
Atha ya eshontharakshini purusho drisyathe saivariksaama thaduktham
thadyajusthadbrahma. Thasyaithasya thadeva roopam yadamushya roopam
yaavamushya geshnou thou geshnou yannaama thannaama
 365 
 

In the interval of eyes,the Purusha seen is this Rk.That itself is saama.That itself is Uktha.
That itself is Yajus.That itself is Brahman.The form of this Purusha is the same as that of that
Purusha.(of Purusha in the Sun).His organs verily are of this purusha’s.His name is the same
as that of that purusha. The Brahmapurusha spoken of a swithin the sun ,as Adidaivatha ,and
the Athmapurusha within human body as Adhyathman are now equated in every way.Both
are energy. There is nothing but energy.There is nothing as matter .Even matter is energy
only,says Rishi of yore just like the scientist of modern times.Therefore whatever is seen here
is the energy of Sun,and whatever is seen in sun is cosmic energy in entire universe/cosmos.
Thus cosmos and beings on earth are same. This is the basics of Advaithasidhantha of
India.There is nothing which is different from the other and all is Brahman. Both Rk and
saaman are akshara in a definite order of Pada/word.Because of the association with
Uktham(the said)saaman is called the sthothra(keerthan).That which is not Uktha is the
sasthra,Rk.So,saaman is poetic,musical,and is life itself(uyir).Rk is science, body,and on
which the saaman is fixed .It is in science that art ,music and poetry are fixed.There is science
bhind every art.Therefore a chandas/a poem has to be sung fixed in science/or orderly way
according to traditional methods.Music though an art,is thus the most beautiful,aesthetic art
which incorporates all sciences and arts of the land in a wonderful integrated way.
Whatever is done with Swaha,Swadha and Vashad is called Yajus.Taht karma(Yajus)also is
Purusha.By sarvathmakathwa and by sarvayonithwa all veda(Rk,Saaama,Yajus)are Brahman
itself.That Brahmapurusha is what was defined as Hiranmaya Thejas in Adidaivatha ,residing
within SuryaNarayana. This itself resides in our body as Adhyathmathejas ,as our
Jeevathman.The position of the Athman in each of the body ,and of the Purusha in Sun is
different.The guna(quality),name,form etc also differ.The controlling power is different.
Saying this people find out difference in Athmapurusha and Adityapurusha.But these
differences do not really exist.In the consciousness of a purusha in dhyanasamadhi ,these two
purusha are attained simultaneously and as a single being,showing that they are ultimately the
same. Some people asks:-But in certain dhyanipurusha’s mind it is experienced as two,three
,many while in others as eka(one).How is that?For this Sankara gives the answer.
“Chethanasyaikasya niravayavathwaath
dwidhaabhaavaanupapathe: thasmaadhadhyaathmaadhidaivathayorekathwameva”
Chethana or energy is organless and indivisible.Then how can it ever be more than one?
Adhyathma ,adhidaivatha and adhibhouthika are one energy itself . The difference in form
etc does not really exist .These differences are only due to positional changes.When position
changes we think that there is a chamge in form,colour,quality etc .These changes should not
be thought of as absolute truth.This definition is what Einstein reached several years after
Advaitha concept of energy and matter in Indian subcontinent.The space-time continuum has
four dimensions.Even if a ray of light travel in straightline in such a field, since our
consciousness has only three dimensions,our consciousness feel that it is curved.We are
limited by the three dimensions of our body and sit in a room which also is limited by those
dimensions,and by the spacetime of this earth and because of these limitations we feel the
many-ness in the absolute energy which is only ONE. The airplane flying straight is seen to
have made a curved shadow by a person watching from earth.Man see orbits as curved since
sun curves the spacetime simply by his presence.This change in form seen due to position
change is what was described in classical physics.In Indian Jyothisha also we find this
explained in great detail. Whn one ray o flight falls on a graham from sun,the part of energy
taken from that by the graham is used for its revelation, and another rpart for change in
position(Parispandam in space in Sanskrit ).One part of it falling on the retina of observer on
earth makes the graham appear a little beyond its correct position in spacetime.The position
of graham, (Grahasthithi)grahachalana(movement of graham)etc are discussed in the first
 366 
 

few phases of a new students learning in Indian Jyothisha.They knew that not only the
graham but also the rays of light are curved in spacetime according to geodesics. Now the
human mind of the ancients go a little farther.Imagine the graham and nakshathra as subtle
kana(particles/bindu)in the Brahmandamandal (cosmos fields) that is Anantha (endless).
They visualize each of these paramaanu universes,millions of them moving in their own
orbits without teaching each other obeying a cosmic law and their parispanda,change in
position determining their size,form,movement and the timespan of each .At the end of this
intellectual mental process even the subtlest lightray is a kana (particle)obeying rules of a
tharanga(wave)or a combined sound-light(sruthi-darsana)principle of kanatharanga. This
Agni in which vaak(sruthy)and chakshu(darsana)combined is both in cosmos in own
consciousness(chith)and the chitha starts observing itself at this subtlemost level when
Athman/Brahman is being analysed.All gross cosmos is only Annam(food) for this chith agni
(fire of consciousness) and funeral fire(Chathagni and Chidagni are having same dhathu and
similar pronounciation).The difference in form,size etc of the cosmos and its objects is
simply by the parispanda and change in position of the agni(energy) and therefore energy and
food is same for them.Vaak and annam and agni being one and different manifestations of the
same energy ,they learned to worship all cosmos as Brahman energy.Modern science has now
elaborately learned Brownian laws of movements and the Dirac’s theory of particles and have
understood that electromagnetism,electron radiation ,seen and unseen rays of light,bioenergy
including our digestive fire and metabolic energy are one and the same and only difference is
in position change and ways of manifestation.All matter is energy for modern scientist just as
all cosmos is annam and annam is Brahman for the ancient scientist.Unless one understand
the definitions of the ancient scientists about annam and Brahman and Athman etc in detail
one will not be able to cognize the importance of this human consciousness at that time and
space when modern science was not yet born.Modern scientists tried to prove the oneness of
energy states by allowing a ray of light to pass through a metal sheet in a laboratory. After
that what all technological advances happened in modern science is known to all of us.But
there is a misunderstanding that ,that applied and experimented science alone is science. The
ancient science also had discovered that the pinda (matter with mass) including our body,
stars,graham(ths word cannot be translated as planet as we do usually)etc are energy of
Brahaman alone just like modern science found out that mass and energy are same.There is
only one(Eka)chaithanya (energy). It cannot be two .They said categorically several
thousands of years before modern technological science. What is a Raasi?The word means a
Mandala or field.Thejoraasi is a field of energy.A raasichakra is thus not a mere concept but a
field of energy in the shape of a wheel of time.Something which can be equated with a
Minskowsky space by definition.Remember the concept that”A field-free Minskowsky-space
does not exist”.For the advaithins there is no field-free empty space ,and entire spacetime is
resplendent with energy fields.The raasi has a special feature.If you ask a common farmer of
India what is the nature of Raasi type soil he will tell you that when we take out a certain
amount of soil from earth and try to fill the gap so made,it will not be filled with the same
quantity which you took out ,if it is a Raasi type soil.This same feature is applied to raasi or
raasichakra. Whatever is taken out from it and sent back to it does not fulfill the gap created
and it always remains poorna(perfect)whatever is created and whatever is destroyed in it and
is the most fertile creative field just like a raasi soil for plant life.The raasichakra is
Brahmaswaroopa and energy itself and it cannot be divided,cannot be named,or defined and
has no name or form.This thejoraasi is being learned by a Jyothisha student and one should
understand the difficulty encountered in learning such a phenomenon.To make it easy for
student the Guru,though he knows that this is indefinable all-pervadding Brahmaswaroopa
gives him a divisible calculable and observable (from earth – geocentric)model so that he can
ponder over it and try to visualize, experiment and understand it.It is the limitation of the
 367 
 

human mind which residing on earth has to experiment with an endless cosmic field that he
has to start from earth and observable things from earth and then proceed to beyond gross
worlds to subtle worlds beyond measurements.It is in this learning process that certain human
minds have described and defined it as one,two,three and four types ,12 types,several types
and so on and even when we do this divisions and specializations if we have fixed our mind
on the principle of oneness of all energy in Brahman ,we will not loose our way.Otherwise
separatisms will happen as we see in modern world.Advaitha of India in Brahman
consciousness gave this Ekathwabodha so that all views and all sciences and arts could be
integrated perfectly well in the field of energy of Brahmabodha. In the worlds of saayana
Indian Jyothisha and in the classical Newtonian physics a scientist sitting on any part on the
earth can measure correctly the time between two events .The time is different from and free
from space in them.It is the pinda with mass which is controlling movement in this.
But in a world or universe of Jyothirmandala(field of energy)where lightrays as indivisible
sound-light kanatharanga (just like a photon electron universe) the pinda with mass which is a
gross form of subtle energy is not controlling cosmos and is not the cause of it either.In it the
desa(space)kaala(time)and pinda are one and can be measured with the same thanmaathra
.This is the advaitha of India and modern science is emerging now as an advocate of this
ancient science.In his book “Frames of Mind” Howard Gardner discusses logical
mathematical, Spacial intelligences ,ability of human mind to use symbols etc .These abilities
of evolutionary human mind is best studied with vedic mind of Indian and their Jyothisha
knowledge and Advaitha .The simultaneously occurring ,which Sankara uses in the context of
this commentary is very significant.The two events simultaneously occurring is a concept
which can arise only in the mind or consciousness of a human being who knows about the
speed of light according to modern Physiscists knowledge of light and this had been there in
Vasishta,Parasara,Garga,Viswamithra and in Varahamihira and Sankara (from prehistoric to
historic imes continuously in Indian mind).
Sl6
Sa esha ye chaithasmaadarvaancho lokaastheshaam cheste manushyakaamaanaam
chethi.Thadya ime veenaayaam gaayanthyetham the gaayanthi thasmaathe dhanasanaya:
It is the pathy(husband/Lord)of all below worlds and of all desires of human
beings.Therefore people who sing with the veena (musical instrument)play and sing about
it.Thus they acquire dhana(wealth). Chakshushapurusha was described as Adhyathmam and
Adidaivatha .This purusha is the overlord of all below worlds and above worlds that exist for
human beings and controls all their desires(kaama).All our karma,actions words thoughts etc
are controlled by it.Singers have a veena inbuilt in their larynx known as Kachapi(kachapa is
a tortoise.The shape of larynx being that of a tortoise this bodypart is called kachapi,the
veena of Devi saraswathy).They sing with this Gathraveena and those cannot sing vocally
make a model of it with wood and play on it and make the same swaras and notes there.Both
the vocalists and instrumentalists are expressing,experimenting and praising the same
Brahmachaithanya called Brahmi(saraswathy the sakthy of Brahman)only.Linguistics,
logical, mathematical, spatial,musical intelligences are all expressions of the same energy
principle.It manifest in different ways in different people.Thus the Rishi of Saamaveda ,in
Chandogya Upanishad speaks of multiple intelligence theory of Howard Gardner functioning
in different human beings and how this makes them rich ,both mentally intellectually and in
mundane terms.
Sl 7
Atha ya ethadevam vidwaansaama gaayathyubhou sa gaayathi somunaiva sa esha ye
chaamushmaathparaancho lokaasthaamswaapnothi devakaamaamscha
The one who knows this sings saaman for both(both chakshushapurusha) simultaneously.He
attains the beyond worlds.Attains all divine desires.
 368 
 

The scholar who knows the energy in sun and in the eye of ones body as same and sings
saaman for both at the same time ,with his pure enrgy consciousness travel quickly,with more
speed than lightrays ,cosses boundaries of this world (solar system)and enters higher fields/
worlds beyond it.Only such a person who has entered these worlds have entered the divine
worlds and has fulfilled the devakaama(desires of devas). It is interesting that both seeing
(darsana)and singing(sruthi)are simultaneously done here and the movement from mundane
human worlds to divine worlds beyond solar system is made possible only through sciences
of Jyothisha and sangheetha (Astronomy and Saamasangheetha). This is because music and
jyothish which are sound and light energy waves travel together and cross speed of light to
reach higher realms of consciousness quickly.
Sl 8 Athaanenaiva ye chaithasmaadarvaancho lokasthaamswaapnothi
manushyakaamaamscha thasmaad haivamvidudgaathaa brooyaath
It is through purusha residing in eyes that one attains all human desires and the below
worlds.Therefore a scholarly Udgaatha should say like this:-
Sl 9 Kam the kaamamaagaayaaneetyesha hyeva kaamaagaanasyeshte ya evam
vidwaansaama gaayathi saama gaayathi
“With songs(gaana)what Kaama(desire)I should attain?”
The vidwaan(scholar)who knows that with gaana(music)one attains all Kaama
(sarvakaamaprapthy)sings the saaman;sings the saaman.
Khanda 8
In previous khanda various types of upaasana on the pranava were said.Which is the best
upaasna?Now that is said .For easy understanding it is said in the form of a story.
Sl 1
Thrayo hodgeethe kusalaa babhoovu:seelaka:saalavatyaschaikithaanayo
daalbhya:pravaahano jaivalirithi the hochurudgeethe vai kusalaa:smo hanthodgeethe
kathaam vadaama ithi
There were three people who were experts in Udgeetha.Seelaka ,the Saalaavatya;Dalbya ,the
Chaikithaayana.Jaivali Pravahana.They said:-We are experts in Udgeetha.Let us hold a
discussion on Udgeetha. Are there only three people who are experts in Udgaatha?There were
many people who were experts in Udgeetha.Ushasthy,Jaanasruthy and Kaikeyan were experts
too.Both seelaka , son of Seelaka and Dalbya ,son of Chikithayana are Dwamushyaayana and
it is possible that PravahanaJaivali also was having a Gothrabandha with them.They were
related and were friends too and they are having a discussion on a subject which all three
loved and were experts in.Therefore the views regarding it before and during their times are
being discussed .What is the use of such a discussion and Aasayasamvaada(Theoretical
sharing of knowledge by discussion)? It is for
1Vipareethagrahananaasam.If someone has misunderstood some point that will be cleared
2.apoorvavignaanam.One may aquire some rare knowledge pertaining to the subject
3.samsayanivrithy.Clearing of doubts on any point which existed in the minds of the knowers
of the subject Clearing doubts,destroying misunderstandings and acquisition of new
information happen with open discussions .This is a most scientific reason for holding open
scientific discussions among scholars of India from time immemorial.Sankara says it is for
pointing out the need for such discussions the saamavedic rishi is reciting the story
(ithihaasa=history)of the three friends and their discussion.
Sl 2
Thathethi ha samupavivisu:sa ha pravaahano jaivaliruvaacha bhagavanthaavagre
vadathaam braahmanayorvadathorvaacham sroshyaamithi
Thus deciding the sat down.PravaahanaJaivali said:First ,you two bhagavaans start.I will
hear the words of you,Brahmins. pravahanaJaivali is a Kshathriya. He is either respecting the
other two who are Brahmins .Or may be keeping his opinion to the last to show that he is
 369 
 

expert than them in the matter. Sankara says such a meaning need not be ascribed to the word
Brahmana here.It is just a customary address for a Brahmagnaani .
Sl 3
Sa ha seelaka:saalavatyaschaikithaayanam daalbyamuvaacha hantha shwaa
prichaaneethi prichethi hovaacha
Seelaka asked Dalbya.”Shall I ask a few questions to you?”
“Yes.Do ask”
Sl 4
Kaa saamno gathirithi swara ithi hovaacha. Swarasya kaa gathirithi praana ithi hovaacha.
Praanasya kaa gathirithi annamithi hovaachannasya kaa gathirityaapa ithi hovaacha
What is the gathy of saaman?
Swaram.
What is the gathy of swaram?
Annam (food)
What is the gathy of annam?
Aapas.(water)
Saaman is Udgeetham.Gathy is ashrayam or paraayanam or dependence.Saaman depends
upon swara because saaman is swara and goes to swara .Sankara says: Yo yadaathmaka :sa
thadgathy sthadaasrayascha bhavatheethy yuktham mridaasraya iva ghataadhi Saaman being
sarathmaka depends upon swara and goes back to swara ,its unit just like a pot goes back to
clay and is clay.The organic and inorganic world of existence goes back to elements and
elements to anu,paramaanu (atom,subatomic particle)of those elements,and paramaanu to the
mithuna of light/sound wave energy.This is the most ancient scientific concept as well as the
most modern .Only the language has changed from Sanskrit to English .This samvaada shows
this scientific explanation of saaman and swara and sound energy.Swara depends on praana
(breath)and is contained in it.Therefore the gathy of swara is said to be praana.Praana or life
energy is dependent on the annam or food one takes.It is food which determines one’s praana
as well as one’s swara and its qualities. Annam is produced depending upon availability of
water .In a wellwatered part on earth we get biodiversity of all food and people get good food
and good swara and good music /saaman.The food contains all elements ,water with
hydrogen and oxygen(which is praana itself)and thus saaman depends on swara,sara on
praana,praana on annam and annam on water and its availability and the entire ecological
cycle is thus described with just one sloka .This is done as question answer method
(Prasnothary)which is a favourite way for vedic Guru and Disciple.
Sl 5
Apaam kaa gathirityasou loka ithi hovaachaamushya lokasya kaa gathirithi na swargam
lokamathinayedithi hovaacha swargam vayam
lokamsaamaabhisamsthapayaama:swargasamsthaavamhi saamethi
What is the gathi of the waters?
The worlds(Loka).
What is the gathy of the worlds?
We need not take the saama beyond the suvarloka.We fix Saama in the Suvarloka. Swarloka
itself is Saaman.
Here the loka are Bhoo,bhuvar and Suvarloka.The earth,Heaven and in between. Because the
waters when heated by sun in the suvarloka becomes vapourised and go up to the sky and
from there forming clouds rains back on to earth.The Hydrogen in the stars like the sun in the
suvarloka and the oxygen in the bhuvarloka or earth’s atmospheric vaayu(winds) join to
make water in the earth and creates life on it .Therefore ,people on earthneed not think about
what lies beyond the suvarloka is the opinion of Dalbia.The scientist who thinks of earth and
 370 
 

the solar system is of this opinion.The spacetime beyond is not directly involved with life on
earth and therefore is left alone by them.But does Seelaka agree with this view of Dalbia?
Sl 6
Thaamha seelaka:saalaavatyaschaikitaayanam daalbhyamuvaachaaprathishtitham vai
kila the daalbhya saama yasthwetharhi brooyaanmoordhaa the vipathishyatheethi moordhaa
the vipadethithi
Seelaka said: dalbia,your saaman is not yet fixed.If somebody now says let your Moordha
(forehead)fall,it will fall because it is not yet fixed.
Saaman is paraavareeyam and limitless.Dalbian has not reached its limitless boundary.
Suppose there had been knowers of saaman who are not tolerant like Seelaka and Jaivali,they
would have argued with the inconsistencies in his words and the top of Dalbia’s argument
would have been torn off by them.
Sankara in his commentary says:-We experience the effects of our good and bad actions
depending upon the desa,kaala and nimitha.Similarly the scientists in certain periods of time
make some mistakes due to their ignorance of the subject, and in the future generations,
someone born in the same place or elsewhere will find out that mistake and when this is
discussed ,the edifice of the previous scientist’s argument falls down . Since we now know
how true this is ,we should know how scientific were the Sankarabhashya as well as the
Upanishadic Rishi’s discoveries.
Sl 7
Hanthaahamethadbhagavatho vedaaneethi vidweethi hovaachaamushya lokasya kaa
gathirithi ayam loka ithi hovaachaasya lokasya kaa gathirithi na prathishtaam
lokamathinayedithi hovaacha prathishtaam vayam lokam
saamaabhisamsthaapayaama:prathishtaasamsthaavamhi saamethi
“Bhagavan,If so,Let me learn from you”
You can learn.
What is the gathy of that Loka?
This loka.
What is the gathy of this loka?
We need not take saaman beyond this loka.This loka is a fixed loka and we can fix saaman on
it and praise it. Earth(bhooloka)is nourishing the swarloka with daana,dharma,yaaga ,homa
and other auspicious karma and therefore earth is the abode of all and the base of even
swarloka for Seelaka.This geocentric world view of Seelaka is dependent upon the sruthy
called Rathantharasaaman. Actually the heliocentric view of Dalbia is beyond that of
Selaka’s geocentric view .But both think that theirs is above the other. Hearing both
Pravahana Jaivali said:
Sl 8
Thaamha pravahano jaivaliruvaachaanthavadwai kila the saalaavatya saama
yasthwetharhi brooyaanmoordhaa the vipathishyatheethi moordhaa the vipathedithi
hanthaahamethadbhagavatho vedaanothi vidweethi hovaacha
Salaavathya,your saaman also has an end and a limit.If there had been knowers of saaman
here your moordha(forehead)also might have fallen. Bhagavan,in that case teach me. Learn.
Khanda 9
Sl 1
Asya lokasya kaa gathirityaakaasa ithi hovaacha sarvaani ha vaa imaani
bhoothaanyaakaasaadeva samuthpadyantha aakaasam pratyastham yanthyaakaso
hyevaibhyo jyaayaanaakaasa:paraayanam
What is the gathy of this loka?
Aaakaasa(sky).All thes elements we see originated in it,and set in it,aakaasa is mahath than
all the bhootha.It is the paraayana of all things.
 371 
 

Aakaasa is Brahmalinga(sign of Brahman).It creates all things and hence is creative and
equals Brahma.It contains and nourishes and protects all in it and because of this it is
Vishnu.All elements goes back into it during time of destruction and hence it is Shiva
too.Thathejosrijatha means from that mandala or field of thejas was created all the other
theja(lights).The various luminant stars,nebulae,galaxies,graham,waters,annam,beings etc are
all originated from that,sustained in it and dissolve into it .In the time of destruction (pralaya)
this field of energy Akaasa alone exists and nothing else is there.To merge with it all
boundaries of earth,heaven etc should be broken and one has to go beyond all.There,the rays
of sn does not penetrate .It is beyond the visible spectrum of light ,varna,swara,the invisible
ultraviolet rays forming the Krishnabhas,and that mandala or field which look like darkness
since sunray does ot reach and eartly persons consciousness does not reach there ,is what is
described in veda .Now the modern scientists speak of thamodwara or blackholes just as the
older generation spoke about the krishnabhas. The urjamandala(field of energy)which is
described as Thamasaadparam (beyond worlds of darkness) is being explored by modern
science now.Advaitha of India is taking a reincarnation as a “Grand Unification Theory” in
modern science .An example is the cosmos project of Stephan Hawkings.
Sl 2
Sa esha parovareeyaanudgeetha:sa eshonantha:parovareeyo haasya bhavathi
parovareeyaso ha lokanjayathi ya ethadevam
vidwaanparovareeyaamsamudgeethamupaasthe
This is the Udgeetha which is Parovareeya.This is endless(anantha).Knowing this ,if one
meditates on Udgeetha ,he becomes Parovareeya,and conquers all great worlds.That
Brahmagnaani scholar rich in Paramathman,becomes Anantha(endless).The endless
naagagana(groups of Naaga tribals)or Phaneesa (rulers of naagas) from land of Bharatha
(known in foreign lands as Phoenicians by difference in pronounciation) thus attained yogic
state of Naagamuni .What is parovareeya?Sankarabhashya states:
Parovareeya:param param vareeyo visishtatharam
Jeevanam hasyavidusho bhavathy
Phalamadrishtam cha parovareeyasa
Utharothara visishtathaaraaneva
Brahmaakaasaanthaam lokaanjayathy ya
Etha devam vidwanudgeethamupaasthe
That is a Upaasaka of Udgeetha or Saaman by his great and best Athman attains all the Loka
which is contained within in Brahmaakaasa and therefore is a sarvagna and no one else can
conquer him.
Sl 3
Thamhaithamathidhanuaa sounaka udarasaandilyaayokthwovaacha yaavatha enam
prajaayaamudgeetham vedashyanthe parovareeyo haibhyasthaavadasmimloke jeevanam
bhavishyathi
Son of Sunaka,Athidhanua,while teaching hi sdisciple UdaraSandilya told: Among your
children(Praja)as long as there are people who know Udgeetha like this,their life will be
Paraavareeyam.Their life will be greater than an ordinary mundane life of other beings.
Sl 4
Thathaamushmimloke loka ithy. Sa ya ethadevam vidwaanupaasthe parovareeya eva
haasyaasmimloke jeevanam bhavathi thathaamushmimloke loka ithi loke loka ithi
They will be great not only in this world but also in te other worlds.The one who does
upaasana on Udgeetham knowing thus,gets a great life with Parovareeya here and hereafter.

Khandam 10
 372 
 

This khanda is called Oushasthya.In upaasana of Udgeetha ,the upaasana of Prasthaava and
Prathihaara are included.This khanda says about it.This is done through story of Rishi
Ushasthy .
Sl 1
Matacheehatheshu kurushwaatikyaa saha jaayayoshasthirha chaakraayana ibhyagraame
pradraanaka uvaasa
In ancient days the Wadika of the Kurus was destroyed in a storm .Then, Ushasthy ,the
Chaakraayana with his wife left it and lived in the village of Ibhya in a very poor condition.
The destruction of the Kuru empire and its wadika in a storm and the strong famine that
followed creating shortage of foodgrains is here described.Then Rishi Ushasthy with his wife
who was still a girl(Baalika)came to village of the king of Ibha (elephants). This is an
important sloka since Wadika is a garden city and a city of that name existed in ancient world
and the statement that it belonged to the Kurus and when it was destroyed the rishi came to
Ibhyagraama ( elephant village) in Kerala seems very important historically and
archeologically to determine the timespan of Ushasthi and his king in Ibhyagraama ..
Sl 2
Sa hebhyam kulmaashaanswaadantham bibhikshe thaamhovaacha.Nethonye vidyanthe yacha
ye ma ima upanihithaa ithi
The king of elephants was eating grains(Maasham).Ushasthi asked for a little from it due to
hunger.He said-I have only the remnants of what I had already eaten.What can I do?
Sl 3
Etheshaam me deheethi hovaacha thaanasmai pradadou hanthaanupaanamityuchishtam
vai me peethamsyaadithi hovaacha
Ushasthi said:-Give that remnant to me.
He gave it.Then he asked:-Take this water also. Then Ushasthy said:-No.If I do that I will
become one who took Uchishta(remnants)
Sl 4
Na swidethepyuchishtaa ithi na vaa ajeevishyamimaanaswaadannithi hovaacha kaamo ma
udakapaanamithi
But the grains also were remnants?
Yes.But if I didn’t take it I will not survive.The water is not like that.I am getting that enough
wherever I go.
This story shows that eating remnants of food is permissible in special conditions when one
wants to survive.In that there is no sin.But to take things against dharma,when it is available
with dharma is not permissible and a scholar will never do or advocate it.Ushasthi being a
dharmishta,scholar and a learned and famous Brahmana gives an example of how one should
behave in times of trial .
Sl 5
Sa ha swaaditwaathisoshaanjaayaayaa aajahaara saagra eva subhikshaa babhoova
thaanprathigrihya nidathou
He took half and gave the rest to his wife.She had eaten before that.Therefore she kept it
safely for future use.
Sl 6
Sa ha praatha: samjihaana uvaacha yadbathaannasya labhemahi
dhanamaathraamraajasou yakshyathe sa maa sarvairaathwarjaivrineethethi
Next day morning he awakened and told his wife.If I got some food ,I could have earned
some money.The king is conducting a great sacrifice.He will elect me as Purohitha.
Sl 7
Tham jaayovaacha hantha patha ima eva kulmaashaa ithi thaangvaadithwaamum
yajnam vithathameyaaya
 373 
 

Wife said:-My Lord,Here is the grain .

He ate them and walked to the Yagnasaala where the sacrifice ewas being conducted.
Sl 8
Thathrodgaathanaasthaave sthoshyamaanaanupopavisesha sa ha
prasthothaaramuvaacha
He went and sat at the place of the Udgaatha.And told the people who were about to sing the
sthothra.
Sl 9
Prasthotharyaa devathaa prasthaavamanuaayathaa thaam chedavidwaanprasthoshyasi
moordhaa the vipathishyatheethi
Prasthothaa,If you sing the sthothram without knowing the devatha ,your Moordha
(forehead)will fall.
Sl 10 & 11
Evamevodgaathaaramuvaachodgaatharyaa devathodgeethamanuaayathaa thaam
chedavidwaanudgaasyasi moordhaa the vipathishyatheethi .
Evameva prathiharthaaramuvaacha prathihartharyaa devathaa
prathihaaramanuaayathaa thaam chedavidwaanprathiharishyasi moordhaa the
vipathishyatheethi the ha samaarathaasthooshneemaasaamchakrire
Ushasthi said the same to the Udgaatha and Prathihartha.All of them kept quite for fear of
Ushasthy and his logics. The one who knows a karma but does not know its true principle and
basis is not a knower of that karma.Such people are lackluster individuals in front of a true
gnaani who knows karma as well as its principles and basis. In the present world many of us
know the technology of applied physics.But the real scientist who know the basics and
philosophy of science like Einstein and Hawking etc are countable on our fingertips.This is
the same as far as Brahmagnaana is concerned.There are many who follow the karma
injunctions of yaaga,many who quote passages mechanically from texts,many who do mere
oratory without practicing the principle sin life and such people are afraid of the real gnaani
who will question such lesser practices/gnaana .Those who do karma without knowing
principles of it are traveling in the Dakshinamarga,says the sruthy.If only the perfect gnani
exists and has karma adhikaara(right for karma)only utharamarga is needed.But this cannot
be since both type of personalities are there in the world of existence. Both dakshinamarga
and utharamarga has to coexist simultaneously and well balanced.Both scholars and
nonscholars have karmaadhikaara.But when a real scholar is there in a gathering ,it is that
scholar who has the first right than the nonscholars of that subject.This is what Ushasthy
said.And others agreed to it and so they kept quiet. Ushasthy was then properly introduced in
the durbar of the emperor.
Khandam 11
Sl 1
Atha hainam yajamaana uvaacha bhagavantham vaa aham vividishaanotyushasthirasmi
chaakraayana ithi hovaacha
Yajamaana said:Bhagavan ,I would like to know you
I am Ushasthy,Chaakraayana.
Sl 2
Sa hovaacha bhagavantham vaa ahamebhi :sarvairaarthwijyai: paryaishisham
bhagavatho vaa ahamavityaannyaanavrishi
I had been in search of you for the karma of all Rithwiks.But did not get Bhagavan.And
hence selected these rithwiks instead.
Sl 3
Bhagavaamsthweva me sarvairaarthijyairithi thathetyatha tharhyetha eva
 374 
 

samathisrishtaa :sthuvathaam yaavathwebhyo dhanam dadhyaasthaavanmama dadhyaa ithi

thathethi ha yajamaana uvaacha
Bhagavan,take the position of these Rithwiks. That is agreed.Now let these Purohitha ,now
recite sthothra with my anugna.Whatever wealth is given to them be given to me as well.
Yajamanan agreed to this
Sl 4
Atha hainam prasthothopasasaada prasthotharyo devathaa prasthaavamanuaayathaa thaam
chedavidwaanprasthoshyasi moordhaa the vipathishyatheethi maa
bhagavaanavochathkathamaa saa devatheethi
The prasthaathaa who has to sing Prasthaava asked.You said if I sing prasthaava without
knowing devatha,my forehead will fall.Which is that devatha?
Sl 5
Praana ithi hovaacha sarvaani ha vaa imaani bhoothaani praanamevaabhisamvisanthi
praanamabhyujjihathe . Saishaa devathaa prasthaavamanuaayathaa.Thaam
chedavidwaanprasthoshyo moordhwaa the vyapathishaythathokthasya mayethi
Praana.All these bhootha we see,merge in Praana.From praana they awaken.The devatha of
prasthaava is praana.Without knowing this,if you had done prasthavam your moordha might
have fallen.
Sl 6
Atha hainamudgaathopasasaadodgaatharyaa devathodgeethamanuaayathaa thaam
chedavidwanudgaasyasi moordhaa the vipathishyatheethi maa
bhagavaanavochathkathamaa saa devathethi
Udgaatha asked the same question.
Sl 7
Aaditya ithi hovaacha sarvaani ha vaa imaani bhoothaanyaadityamuchai:santham
gaayanthi saishaa devathodgeethamanuaayathaa thaam chedavidwaanudagaasyo moordhaa
the vipathishyathathokthasya mayethi
Aditya is devatha of Udgeetha.All these elements we see sing the Aditya that is Awakening
(rising sun).Without knowing that devatha if you had sung udgaanam your moordha would
have fallen. Sankara points out that the word prrana and prasthaava has common letters and
words Aditya and Udgeetha has common letters.The linguistic,mathematical ,logical and
musical pragna awaken in the praana and Aditya .
Sl 8
Atha hainam prathiharthopasasaaada prathihartharyaa devathaa
prathihaaramanuaayathaa thaam chedavidwaanprathiharishyasi moordhaa the
vipathishyatheethi maa bhagavaanavochathkathamaa saa devathethi
The Prathiharthaaa asked:You said if I sing Prathihaaram without knowing devatha my
Moordha will fall.Which is that devatha?
Sl 9
Annamithi hovaacha sarvaani ha vaa imaani bhoothaayannameva prathiharamaanaani
jeevanthi saishaa devathaa prathihaaramanuaayathaa thaam chedavidwaanpratyaharishyo
moordhaa the vyapathishyathathokthasya mayethi thathokthasya mayethi
Annam (food)is that devatha.All the seen beings live by eating food. (Pratyaahaaram is that
process of eating ).Therefore the devatha of Prathihaara is annam Without knowing that
devatha if you had sung prathihaara your moordha would have fallen. Thus prasthaavam,
Udgeetham and Prathihaaram are to be meditated upon in order as Praana,Surya and Annam
and all these are important for a cosmic cycle of biodiversity. All of us know food is
produced with proper rainfall.The next khanda speaks of the rain or vrishty.
Khanda 12
 375 
 

Previously the Arundhathydarsananyaya was explained . They are two binary stars which
were known to Indians from prehistoric and pre-vedic times.There are two other important
binaries known and visualized by ancient seers of India .They are the SunakaThaara or
dogstars.Now we call them Sirius A and B.The Sunakathaara were studied in detail by the
sage Sunaka and his son Sounaka in India.It was said that the the son of Sunaka was
Athidhanua and he was the Guru of the rishi Udarasandilya.Therefore Dalbia ,born in the
gothra of Sunaka has to be a knower of the binaries called Sunaka stars.We see this in this
khanda. Sounaka is Saarameya or son of Sarama,the mother of Naaga.In Amarakosa the
meaning of Saarameya is given as Swaa(dog),naaga(serpent), chandaala (mixed race)and as
Mathanga(Elephant as well as Rishi Mathanga ,who dwelled on the hill of Sabari in Southern
tip of India.)The anthropological aspects of this were discussed elsewhere so that it is not
being repeated.About the Dogon tribes of Mali and their Po Tolo and its astronomical
significance I have discussed in Panchasidhanthika and about Goloka which is seen after the
dogstars arise is discussed in commentary of Mundakopanishad.Hence these aspects are not
repeated here.
Sl 1
Athaatha :souva udgeethasthadwa Bako Daalbhyo Glaavo vaa
Maithreya:swaadhyaayamudwavraaja
The Udgeetha of the Swa(dog).The rishi with the two names BakaDalbya and
GlaavaMaithreya began to do swadhayaya of veda. Sankaracharya discusses the use of
advising the udgeetha of the dogs or of Sounakaas.In the previous chapter the difficulties
when a famine arise and lack of food was sen.How people are pushed to practices like eating
left overs etc by the lack of food and how the customary purity concepts are lost by lack of
food was explained.The udgeetha of te dogs is sung for preventing such poverty and lack of
food on earth.In the months of Mithuna and Karkitaka(Gemini,Cancer)in those parts of the
zodiac, one can see the stars called Dogs or sunaka ,during sunrise. bakaDalbian is the son of
Rishi Mithra and is the dwamushyaayana for two Gothra.That is he has two names and two
gothra.He went out of the village to a lonely place so that he can do swadhyaya of veda
without disturbance.He actuaaly was waiting for the rising time of the dogstars.
(Swodgeethakaalaprathipaalanaath).That is he was waiting for the rise of dogstars so that he
can predict the rains for the next year which will produce food in plenty for the country.
Sl 2
Thasmai swaa swetha:praadurbabhoova thamanye swaana upasametyochurannam no
bhagavaanaagaayathwasanaayaama vaa ithi
Then a white dog was seen in front.The other dog came and sat nearby it.They said:
Bhagavan ,sing.Give us food The first star that rose was Sirius A which is bright.Then along
with it and closeby was seen the smaller Sirius B.Sankara has clearly staed this by saying
”Thamanye suklam swaanam Kshullakaa:
swaana-The bigger dog is Sirius major and the smaaler kshullaka is sirius minor.They were
considered as messengers of rain by ancients and of good food and prosperity.Their mother is
Sarama ,the mother of all dogs,serpents and called Mathangi /mathangakanya ,Chandaali and
serpent queen of the southern hemisphere.This Sunakadevi is also the Saraswathy which
brings waters to earth from the milky way.The vaagdevi and devi of aapas is thus equated.
The vaagdevi nourished by swadhyaya ,when the praana vibrates gets food,and gives darsana
as Swaanaroopa and tells the mukhyapraana to sing hymns for her .To ask for food is to say
“Mukhyapraana,Vaayu,you move and bring rain and food for my nourishnment “.This brings
vaak ,health and food in plenty.In Bharatha the South western monsoons brings rain by this
messenger .
Sl 3
 376 
 

Thaanhovaachai haiva maa praatharoopasameeyaathethi thadwa bako dalbyo glavo vaa

maithreya :prathipaalayaachakaara:
To them he said:come tomorrow morning. Maithreya,Bakadalbya and Glaava (with three
synonyms) the Rishi waited for their next arrival.
The big white dog asked the Rishi to see him at same place ,same position next morning
.Because ,in twilight ,the surya who gives food will not be with me and facing me.During
Utharayana the dogs rise in east .When sun set in west dogs rise in east.At that time no rains
are obtained.Whne both sun and dogs arise together in after vishuvath approaching
dakshinaayana ,the rishi is told to await .Because then he gets rains.Dalbia observed the
horizon for that occurrence to predict rainfall.
Sl 4
The ha yathaiveha bahishpavamaanena sthoshyamaanaa:
samrabdhaa:sarpantheetyevamaasasrupusthe ha samupavisya hi chakru:
When the chief priests sing Bahishpavamaanasthothra they hold their hands each other and
revolve in a cyclical way.Similarly the dogs also do revolve . Then they sit and utter Him.The
udgaatyapurusha always move together during bahishpavamaana and dogstars also move
together for giving rains. Sankarabhashya says “Samrabdaa:samlagnaa
anyonyam eva mukhenaanyonyasya pucham griheethwaa
sasrupuraasrupthavantha:paribramanam krithavantha ithyartha:”.
The two binaries as if one is biting the tail of the other just like two serpents eating each
other,revolving around each other is the description given by the rishi and by Snkara the
commentator.Even when this revolution(paribramana) happen they are unmoved (fixed)and
are Nirayana sitting at one place (and the bramana is an optical feature)and the song or
udgeetha which they sing begin with the Himkaara.The next sloka gives that song.
Sl 5
O 3 madaa 3 mom 3 pibaa 3 mom 3 devo varuna:prajaapathi:savithaa 2 nnamihaa 2
haradannapathe 3 nnamihaa 2 haro3 mithi
The commentary says OM Madaamom pibaamom devo
varuna:prajapathy:savithaannamihaaharadannapathe annmihaaharaaharoom ithy
Om let us eat .Om let us drink.Om the Deva Varuna prajapathy and Savitha brings annam
here.Lord of Annam ,Bring Annam here .Bring here Om.
This is a prayer to the sun who is Deva(the one who lights up or do dyothana of all)and
Varuna who with his waters make the rainclouds possible,Prajapathy since he nourishes and
protects all children/subjects,and Savitha since he delivers (brings forth/creates)all beings .He
is worshipped and praised when he is seen along with dogstars during the rainy season
(Praavida). This prayer is that of the dogstar,of the Rishi Sunaka and his successors .Sun is
the Lord of all food .Therefore he is called Annapathy(Lord of annam).Without being
matured by sun not even an iota of food is formed.And not even a being is created .To mature
grains we need energy of sun.We need rains formed by the heat of sun.
Since the small dog is the messenger of that rain he is called a Yava or a kshudra grain which
in Mali tribes of dogons is Po Tolo.(Same meaning as small grain).BakaDalbia is a person
belonging to the Gothra of Sunaka as well as to Mithra or Surya and is a person having the
duty to give Pinda and water to both these ancestors.He is at the same time the grain that is
food ,and the Annada,the giver of food ,The Surya.The binary of Sirius is a white dwarf
according to modern science.This is the first white dwarf modern science ever discovered.In
last century the scientists who observed the movement of this binary found out the type of its
special movement .They said.”Instead of moving through space on a smooth curve as most
stars did,Sirius went on a wobbly path.That spiral trajectory is drawn as a serpent that eats its
own head.(See page 30 Chandrasekhar and his limit .G.Venkataraman).Just like the
 377 
 

rishiparampara of Sounaka ,they too saw the trajectory as spiral or sarpila.

This subtle white dwarf has a mass equal to our sun.Only in 1863 the modern science has
ever seen this binary. Only in 1925 American astronomer Walter Adams said that it is a white
dwarf.The white dwarf is an old star’s remaining cinders and has a serpentine trajectory and
is a binary. All these things were known to the Rishi here.And the Rishi was an ancient
predecessor of astronomers of India , from whose Yagnasaala Poulisa learned the basics of
astronomy
according to Varahamihira
Khandam 13
Upaasana which is bhakthyvishaya is a organ of saaman.Therefore the upaasana of
Sthobaakshara is now said.Sthobha is the lakshana(sign)of bhakthy.
Sl 1
Ayam vaava loko haa ukaaro vaayurhaa ikaaraschandramaa athakaara:
Aathmehakaarognireekaara:
This world is Haa U.Vaayu is Haa I.Chandra or moon is Atha.Athman is Iha.Agni is Ee. The
famous sthobha of Rathantharasaaman is Haa U . Rathanthara is this world,this earth.If we
pronounce it as H+aa Uor Aavu it is the prithwi in the form of a Kaamadhenu or Cow .In
Tamil this sthobha is sacred just as in Sanskrit. The sthobha Haa I (h+aa i)is vaayu or winds
.This represents the AAy clan or Yadava clan who protects the cow/the earth.They are like
the Pravahaanila Vaayu which makes the earth revolve and give rains ,protecting and
nourishing the cows and wandering from place to place in search of pasture for the
cows.Vaayu and water joined is the yoni of Vaamadevyasaman. Only after knowing this one
should express sthobha of Haa I . Wherever our body and mind wander around and
travel,only when it reach back its home ,the earth does it say Haavu as a sthobha of
relief.This sthobha is that of Rathantharasaaman.
Haay aay is the sthobha of wonder and happiness mingled and that is sthobha of
vaamadevyam.Atha is Mangalavaachi and is auspicious.That is Moon which is watery and is
Annathman(Athman made of food )because everything is residing on food.Everything
depend upon food.The one who eats is called the Athaav. Since A and Tha are in both Athaav
and in Atha that sabda is for upaasana of moon. Iha means here,that which is directly
perceivable here itself and therefore it is Athman in every being.Ee is Agni and all saaman
ending with ee are agneyasaaman.Agni is prapancha according to Vishnupurana.The lipi of
Phoenicians for E is seen in both Egyptian Ahmes papyrus for measuring octagon and in a
ancient letter in Thovary cave in Northern Kerala as a symbol for 9 (See the article in
Bhashaaposhini and in Kottakkal Aryavaidysala souvenir for pictures and description).Nine
and measurement of octagon
 378 
 

gives the unit measurement of universe/earth /cosmos in a nutshell. The devatha gives bliss,
wonder,happiness,food and direct experience of Athman as well as energy to the person who
does upaasana on it.
Sl 2
Aaditya ookaaro nihava ekaaro viswe devaa
ouhoyikaara:prajaapathirheekaara:praana:swaronnam yaa vaagviraat
Aditya is U.The call is A.Viswedeva are Ouhoy.Prajapathy is Him.Praana is swara.Vaak is
Virat. Surya is U since it is fixed in Ucha (highest)and is Urdhua(up)and is Ud(arises)and
sung by Udgaatha .A is Nihava(Ahuaana) or call of others since we call others by this
swara.Ouhoy is the sthobha of Vaiswedeva saaman.Viswedeva are devatha of the directions.
The seafarers call out Ouhoy so that their call reverberates in all irections .Still the seafarers
of India use this .And the Phoenicians had this sthobha as the call of their mother Goddess of
oceans.Prajapathy is unmanifested and aniruktha .Therefore its sthobha is Him.The sthobha
of small binary of Sirius is this only.Being an unmanifested sookshma star its sthobha is that
of prajapathy .It sits down uttering Him.Praana is the cause of swara.To say that swaram has
come out means the child has jeeva or praana.Annam is Yaakaara .The beings move
(Yaanthi) by annam or food and therefore it is Yaa.Virat is vaak .It can be both annam as well
as devatha.In Vairajasaaman we find the sthobha Vaag.
Sl 3 anirukthasthrayodasa:sthobha:samcharo humkaara:
The 13th sthobha is aniruktha.It is Hum.That moves/travels.It is unmanifested and cannot be
said and is nirvikalpa yet it moves.This is to be meditated upon by Hum .
Sl 4 Dugdesmou vaagdoham yo vaacho dohonnavaanannado bhavathi ya
ethaamevamsaamnaamupanishadam vedopanishadam veda
Vaak gives the milk taken from itself to its upaasaka.He becomes annam and annada.He
knows the upanishada of saaaman.He knows upanishadam. Here vaak itself is annam or
food.It is milked out of vaak itself by vaak itself . Therefore the one who gets the blessing of
vaak becomes the creator of vaak as well as the enjoyer(eater)of vaak .The upaasaka thus
becomes the devatha itself.This is Saaraswathathathwa.The vaak is ubhayapradhaana and
both music and literature are her blessings and one who creates both and one who enjoys both
has become one with her.This is the rarest of the rare blessing one can ever get in this life.
Vaak blesses only those who are loved by her and those who do unselfish upaasana of her
and her blessing as Vidya will never leave the upaasaka even when he/she leaves this body
and therefore it alone is Amrithathwa.
Chapter 2
Khanda 1
Krishna said I am Saamaveda among the Vedas.Till now the upaasana of the Organs (Anga)
of saaman was seen.Now the complete upaasana of saaman is said along with its effects.Upto
this ,the meditation on parts of saama was said .Now the meditation of the whole saama is
advised,says Sankara .
Sl 1
Om samasthasya khalu saamna upaasanamsaadhu yathkhalu saadhu
thathsaamethyaachakshathe yadasaadhu thadasaamethi
Om.To do upaasana on samastha(All)as saaman is saadhu(Best/truth).Whatever is sadhu is
saaman.Whatever is asadhu is asaaman. Saadhu is a word denoting Mangala or auspicious
according to Sankara.Whatever is enlightened and auspicious and sinless/blemishless is
saaman according to experts.Whatever is seen like that in the worlds is saaman.It is sadhu.
Thus the blemishless light is called saaman by rishis.That blemishless enlightenment which is
auspicious, shiva and mangala is saaman and whatever is opposite to it is not saaman.
Saaman is thus Brahman and is Vishnu .Parabrahman is Vishnu /Shiva and Brahman . The
three in One .This advaitha has to be cognized first .About the word saadhu Sankara says
 379 
 

“Saadhusabda:sobhanavaachi kathamavagamyathe? Ityaahayathkhalu loke saadhu

sobhanamanavadhyam prasidham thathsaametyaachakshathe kusalaa:”Therefore when we
read the words of Krishna in Gita that he is Saamaveda among the veda ,we have to know
that he is saadhu ,whatever is sobhana,prasidha ,auspicious .
Sl 2
Thaduthaapyaahu:saamnainamupaagaadithi saadhunainamupaagaadityeva
thadaadurasaamnainamupaagadityasaadhunainamupaagaadityeva thadaahu:
They say:With saaman they approached.That means they approached as sadhu . one
approaching with saama is approaching as sadhu and one approaching without saaman is
approaching without sadhu.Only the person who has no loukika(mundane)blemishes so far
and not likely to have hereafter alone can reach Bhagavan with saaman.The one with bandana
(not liberated from samsara)cannot reach him like that.
Sl 3
athothaapyaahu:saama no bathethi yathsaadhu bhavathi saadhu bathetyeva
thadaahurasaama no bathethi yadasaadhu bhavathyasaadhu bathetyeva thadaahu:
They say:This saaman is for us.If it is auspicious and sadhu.If it is asadhu they say ,this is
asama(unequal)for us. Thus saamam and sadhu has one meaning. Saama
sadhusabdayorekarthathwam sidham.When one can experience the saman which is truth and
blemishless enlightenment ,we say we have experienced it with pulaka (hortipilation)and
sthobha .Swasamvedyam saama.The saama that was communicated to oneself,or experienced
by oneself ,we try to communicate with others because of the rarity and beauty of that
experience.We understand that whatever is opposite to light and energy and whatever is
jadavasthu is asaama and asadhu and is inauspicious .This innate knowledge is in all of us.
Sl 4
say a ethadevam vidwaansaadhu saametyupaasthebhyaaso ha yadenaamsaadhavo dharmo
aa cha gacheyurupa cha nameyu:
Knowing thus ,if a scholar do upasana of saama ,all the sadhukarma reach him and prostrate
before him.All bright and enlightened dharma reach such a person by themselves.Any of the
karma such a person does will not be against smrithy or sruthy.They enter him and worship
him and prostrate before him and becomes objects for his enjoyment.Thus upaasaka becomes
saaman,upaasyam, or bhaktha becomes bhagavaan himself in common terms.
Khanda 2
All the saaman which are great in the eyes of the sadhu and which should be medited upon
are now said.
Sl 1
Lokeshu panchavidham saamopaaseetha prithivi
himkaara:agni:prasthaavontharikshamudgeetha aaditya :prathihaaro
dhournidhanamityoordheshu
In the world five types of sama have to be meditated.From below upwards in order they are
1Prithwi –Himkaaram
2.Agni-Prasthaavam
3.Anthariksham-Udgeetham
4.Aditya-Prathihaara
5.Dyo-Nidhana
Poorvapaksha asks: Prithwi etc are only jadavasthu and hence are asadhu and how could one
who meditates on saman as sadhu alone meditate upon such things?
Sankara answers:-Sadhusabdha includes all karya and karana .The cause of a pot is
clay.Similarly the cause of prithwi and other nonliving matter also is prakaasa or light/energy
only.Sadhudharma is prakaasa and it is cause for loka also and therefore loka also is sadhu
and is saaman.Loka is thus Brahman itself.This is the same as saying that the pinda with mass
 380 
 

is energy itself. Sankara says that I accept the sentence that sadhu should be worshipped as
saaman ,because it is logically and scientifically correct and he says that nothing which is
unscientific should be meditated upon as one’s dharma.There is only one saaman.People
divide it as five and meditate upon it in five ways.All the five methods are light/sadhu only.
The first to be learned and cognized by any scientist (being an occupant of this earth)and to
be meditated upon(upaasana)by swadhyaya and manana is prithwi or earth itself.It is on this
earth ,generations of scientists /races are created by householders for continuing the scientific
traditions.Therefore the symbol of Himkaara of prajapathy is given to the small dog which
brings rain and food and life on earth.A human being first gets awareness of the history of
ancestors (of personal as well as national/global) and entire human race,then the history of
subtle genes ,the origin of earth,its nature,its measurements,its destruction,its biodiversity,and
morphological classification of all beings (including plants ,animals etc). The entire genetics,
biology,geography,geology,anthropology,ecology and medicinal knowledge encompass such
knowledge of prithwi. The second is agni.Agni is that within which all karma(actions)are
done.It is biological energy as well as cosmic energy.Entire karmakaanda ,the actions and
movements done consciously and unconsciously ,is prasthaava of agni.Praana or life is that
only.
Third is anthariksha or Gagana and this is Udgeetha.Both have Gagaaravisishta (greatness of
Ga )and gamanaseela(moving nature).That is the science of movement or kinetics .To know
the kinetics of winds and of earth and its revolutions one depends upon moon and its times
and on seasons due to revolution of earth and also on ecological and wind /food cycles.
Fourth is sun.Aditya is the Gaganamani(jewel of sky).Each being ,seeing the rising sun
thinks he is rising for me ,for me(Maam prathy,Maam prathy)and because of this the sun is
Prathihaara.Each graham thinking like this revolve around that Aditya.This laws of
paribramana or revolutions are then studied.The knowledge of seasonal movement of winds
also is dependent on the sun and his energy cycle.The ability to learn the sky and its
phenomenon and direction of stars etc is a pre-requisite for any primitive people who are
experts in sea-faring.The vedic people of India were a sea-faring people and Indus Valley and
Harappan civilizations as early as 4000 BC were experts in sea trade .So ,the ability to
cognize such sciences were in these people . The fifth is Nidhana /Dyo.In vedic language
DyavaPrithwi (from Dyo to Prithwi )is a single unit and therefore whatever is now described
as five has to be cognized as One.Whatever and whoever leaves this known and sen earth
reach their abode and being that abode(Nidhana)dyo is the abode of all .All these worlds are
one above the other superimposed on each other.By knowing each in order from below
upwards a being (human)living on earth become scientific and his/her science evolves to
reach its perfection.Whetehr in the ancient times or in modern times there is no difference in
this order.A modern scientist also has to go through these steps to know the duo and earth
perfectly.We know that modern science had a quantum leap with Einstein to the fifth step
Nidhana and understood that matter and energy is the same.But here we find the same idea in
Chandogya Upanishad and its commentary by Sankara in 8th century itself.
Sl 2
Athaavritheshu dhourhimkaara
aaditya:prasthaavontharikshamudgeethogni:prathihaara:prithivi nidhanam
when there is repetition,Dyo is Himkaara .Aditya is Prasthava.Anthariksha is Udgeetha. Agni
is prathihaara.Bhoomi is Nidhana.Since the character of gathy (movement) and paribramana
(revolution)are nature eof worlds ,the upward course (Urdhwagathy)itself becomes the
downward course(Adhogathy).In this cyclical state since from above down the first step is the
Dyo it becomes Himkaara , and since actions of beings start with sunrise sun becomes
prasthaava , and since agni can be taken from one to another place and to convert from one to
another type(of energy) by beings it becomes the prathihaara,and those coming back from
 381 
 

Dyo(The dead who are reborn and the people who do travel in sky/spaceships) has to reach
back the earth and consider it as nidhana (abode).Thus from above down,and from below up
in a repetitive fashion do upaasana of the panchavidhasaaman.The effect of it is then said.
Sl 3
Kalpanthe haasmai lokaa oordhwaaschaavrithaascha ya ethadevam vidwaamlokeshu
panchavidham saamopaaasthe
For one who meditates upon the five saaman thus ,knowing it like this,all the loka which
revolve and repete and are above (urdhwa –above)are attained.The repetitive lokas with
revolution and repetition as well as the urdhwaloka without such repetitive/revolutionary
movement –Both are existing in the heartspace of a saamopaasaka and he enjoys both Iha and
Para in this birth itself.The one who cognize that the panchavidha saaman is samastha
(all)and is sadhu alne gets this sasthragna (scientist) title .The revolutionary nature of earth
and its seasons and life as well as that of the star clusters (entire energy cycles) is revealed to
knower of saaman.It is not just a degree for ancient scientists but something which gives their
life a special meaning.That is a major difference from today’s science education ,which is just
for a title/degree and a job .
Khanda 3
Sl 1
Vrishtou panchavidhamsaamopaaseethapurovaatho himkaaro medho jaayathe sa prasthaavo
varshathi sa udgeetho vidhyothathe sthanayathi sa prathihaara:
Do upaasana on Panchavidhasaaman as Vrishty or rain.The winds which come in front is
Himkaara.The birth of rainclouds is Prasthaava.Varsha or rain is Udgeetha.Lightening and
thunder is Prathihaara.The loka exist because of the rains.Without It beings cannot live on
earth.Therefore do upaasana on rains as saaman.The term vrishty here means from the
beginning of the winds that brings rain(monsoon winds)upto end of rains. Purovaatham is
winds that come in front of rains.It is first and hence Himkaara.The formation of rainclouds is
prior to rains.Therefore they are prasthava.By its greatness the rains are Udgeetha,.The waves
of lightening and thunder (light and sound )move in different directions (Prathihrithathwa)
and therefore are prathihaara.
These words are very important.Many of our modern historians teach our children that the
natural phenomena were worshipped by our ancestors because they feared them.This is a
misunderstanding.The lines here clearly show that the nature was worshipped in the most
scientific and ecological way and knowing the significance of it in human life and in
biodiversity and protection of it .It is not scientific to think that human brain has evolved
from what it was earlier by just 300 to 400 years of technology.
Sl 2
Udgrihnaathi thannidhanam varshathi haasmai varshayathi ha ya ethadevam
vidhwaanvrishtou panchavidham saamopaasthe
The ending of rain is Nidhana .Knowing thus if one do upasana of saama ,the clouds pour
rains for him in plenty.That person brings rain and prosperity to wherever he/she lives.The
regions were such great people live have enough rains and food and prosperity because they
do meditate upon rains as saaman.
Khanda 4
Sl 1
Sarvaaswapsu panchavidham saamopaaseetha medho yathsamplavathe sa himkaaro
yadvarshathi sa prasthaaavo yaa:praachya:syanthanthe sa udgeetho yaa:pratheechya:sa
prathihaara:samudro nidhanam
In all waters do upaasana of panchavidhasaaman.The clouds becoming dense and black is
Him.The raining of it is Prasthaava.The rivers that flow to east is Udgeetha.The rivers that
flow to west is prathihaara.Ocean is nidhana. Since rainwater has its origin in clouds,it is
 382 
 

Himkara.The rain spreads in all directions and therefore it is prasthaava.The rivers like
Ganga,Godavari,Kaveri etc flow to east and they are by their greatness called Udgeetha.The
rivers that flow to west are the navigational traderoutes which bring lots of wealth from
different parts of the world and therefore called Prathihaara.All waters reach ocean and it is
nidhana or abode of waters.
Sl 2
Na haapsu pretyapsumaanbhavathy ya ethadevam vidwaansarvaaswapsu
panchavidhamsaamopaasthe
Knowing thus,doing upaasana of panchavidhasaman in waters gets plenty of water.He will
not die in waters .
Khanda 5
Sl 1
Rithushu panchavidhasaamopaaseetha vasantho himkaaro greeshma:prasthaavo
varshaa udgeetha:sarathprathihaaro hemantho nidhanam
Do upasana of panchavidhasaaman as seasons(Rithu).Vasantha is the first among Rithu and
is Himkara.(Krishna says among Rithu I am spring).Greeshma or hot season is prasthaava
because during that season all the grains and food for the rainy season is collected by the
beings.By its greatness rainy season is udgeetha.Sarath season is the time when the patients
and diseased ones fall down and therefore it is Prathihara.The beings begin their last journey
(to death)during Hemantha rithu when Utharayana begins and this is Nidhana their abode.
Since chakshu(eyes)can reveal more things than vaak it is Udgeetha by its greatness.Since
srothra(ears)receive waves of sound from various directions it is prathihaara.All things
cognized and enjoyed by all such organs of senses are having their abode in Mind and
therefore mind is nidhana.It is greatest because of its sarvendriyavishayathwa(all sensory
experience known)as well as by its knowledge of subjects beyond the senses (Transcendental/
Atheendriya) also.
Sl 2
Kalpanthe haasmaa rithava rithumaanbhavathi ya ethaevam vidwaanruthushu
panchavidham saamopaasthe
Knowing thus if one does meditation of parovareeya panchavidhasaaman in praana ,he/she
becomes parovareeya and sarvasreshta (greater than all).He conquers all loka which are
parovareeya.
Khanda 6
Sl 1
Pasushu panchavidham saamopaaseethaajaa himkaarovaya:prasthaavo gaava
udgeethoswaa:prathihaara:purusho nidhanam
Sl 2
Bhavanthi haasya pasava:pasumaanbhavathi ya ethadevam vidwaanpasushu
panchavidham saamopaasthe
Goats as Himkaara;sheep as prasthaava;cows as udgeetha;horses as prathihaara;and human
being as nidhana is meditated upon and by this human beings becomes rich by the
domesticated animals says the saama.
Khanda 7
Sl 1
Praaneshu panchavidham parovareeya:saamopaaseetha praano himkaaro
vaakprasthaavaschakshurudgeetha:srothram prathihaaro mano nidhanam
parovareeyaamsi vaa ethaani
Sl 2
Parovareeyo haasya bhavathi parovareeyaso ha lokaanjayathi ya ethadevam vidwaan
praaneshu panchavidham parovareeya:saamopaastha ithi thu panchavidhasya
 383 
 

Prithwi(earth) Agni (fire) Anthariksha Aditya (sun) Purovaatha

The five types of saamans described is given as a table :
HIMKAARA PRASTHAAVA UDGEETHA PRATHIHAARA NIDHANA

Megha Prithwi Agni Anthariksham Aditya Dyo

Vrishti Purovatham Megham Varsham Lightening End of
rains
Jalam Megham Varsham River flowing River flowing to Samudra
to East west
Rithu Vasantham Greeshmam Varsham Sarath Hemantham
Pasu Goat(aja) Gavaya (sheep) Gov (cow) Aswam (horse) Purusha
Pranam Praana Vaak Chakshu Srothram Manas

Here the five saaman repeats themselves from one to another just as the swaras in a music
repeats themselves from one to another and are recycling of the same energy .The repetition
is given in order from the worlds anding with development of man at the pole of animal
species and development of mind in that animal
1.worlds
2.Rains
3.Waters
4.Seasons
5.Animals
6.Praana
Khanda 8
After saying upasana of panchavidhasaaman the upaasana of sapthavidhasaaman begins.
Sl 1
Atha sapthavidhasya vaachi sapthavidham saamopaaseetha yathkim cha vaacho hum ithi sa
yathprethi sa prasthaavo yadethi sa aadi:
Now the seven types of saaman.The sapthavidhasaaman is meditated upon in Vaak.The
Humkaaram in vaak is Himkaara.Pra is prasthaava.A is the aadi (first).In Hum and Him the
Ha is common and therefore Hum is Him.Adi means Omkara or pranava which is first of all
and A is its first letter (A,U,M).
Sl 2
Yadudithi sa udgeetho yathpratheethi sa prathihaaro yadupethi sa upadravo yanneethi
thannidhanam
Ud is udgeetha and prathi is prathihaara .Upa is upadrava.Ni is nidhana.
Sl 3
Dugdesmai vaagdoham yo vaacho dohonnavaannaado bhavathi ethadevam
vidwaanvaachi sapthavidham saamopaasthe
To the one who do upasana of sapthavidhasaaman knowing this,in vaak,vaak gives milk
milked from itself .He/she becomes Annavaan and annada.
Khanda 9
Sl 1
Atha khaluamumaadityamsapthavidhamsaamopaaseetha sarvadaa samasthena saama
maam prathi mam pratheethi sarvena samasthena saama
Do upaasana of sapthavidhasaaman as Aditya.Aditya is equal(sama)for all (sarvam)
always..Since each think that it rises for me,for me.In the first chapter in beginning of
panchavidhasaaman upasana it was said the organs of saaman should be meditated upon as
Sun.Knowing the organs of the sun,here it is said that one has to do upaasana on sun as
samasthasaaman .Surya is Udgeetha and hence is Saaman.It has no increase or decrease
 384 
 

(always sama or equal unlike moon).Each being think that the sun face me and rise for me.
This way also sun is eqaual for all beings.Sun makes intelleigence in all beings alike.
Therefore here due to the equality with Udgeethabhakthy and equality with Himkaara etc ,the
equality of the Savitha is established .
Sl 2
Thasminnimaani sarvaani bhoothaanyanuaayathaaneethi vidhyaathasya
himkaarathadasya pasavonuaayathaasthasmaathe him kurvanthi himkaarabhaajino
hyethasya saamna:
All these elements we see depend upon him.The sun before dawn is Himkara.The cows
depend upon it.When this Saaman makes Himkaara,the cows also make Himkaara and
participate in it.It is because of sun that beings live.The form of sun before dawn is
Dharmaroopa (righteousness).It is Himkaarabhakthy.The cows make Himkara before dawn
since they depend upon this saaman.It is because of its bhakthy and bhajanaseela that they
live.
Sl 3
Atha yathprathamodithe sa prasthaavasthadasya manushyaa anuaayathaassthasmaathe
prasthuthikaamaa:prasaamsaakaamaa:prasthaavabhaajino hyethasya saamna:
The first rising is prasthava.Men depend upon it.Because they love praise and prasthuthy.
They participate in this saaman.Prasthuthy is praise in front of one’s face. Prasamsa is praise
,not in front ,but in other areas like sabhas etc.Men like both. Therefore they participate in
them and enjoy them.
Sl 4
Atha yathsamghavavelaayaamsa aadistadasya vayaamsyanvaayathaani
thasmaathaanyantharikshenaarambanaanyaadaayaathmaanam
paripathantyaadibhaajini hyethasya saamna:
The sun seen in sangavavela is Adi.The birds depend upon it.By that saaman they remain and
fly in anthariksha without depending on any other.They participate in this saaman’s
adibhakthy.Sangavavela is that time when all the sunrays become convergent .At that time
usually the calf is taken to the cow for drinking milk.The sun and the ray is the cow and the
calf .They unite for drinking milk .The three muhoortha after sunrise is sanghavavela.Adi
means Pranava.The sanghavavela is the time of Pranava or Om.The birds participate in this
Adibhakthy or Pranava devotion .
Sl 5
Atha yathsamprathi madhyandine sa udgeethasthadasya devaa
anvaayaathaasthasmaasthe sathamaa:praajaapatyaanaamudgeethabhaajino hyethasya
saamna:
In noon is Udgeetha.Deva depend upon it.They are the great sons of Prajapathy.They
participate in Udgeethabhakthy
Sl 6
Atha yadoordwam madhyamdinaathpraagaparaahnaathsa prathihaarasthadasya garbhaa
anvaayathaasthasmaathe prathihrithaa naavapadhyanthe prathihaarabhaajino hyethasya
saamna:
That time between noon and afternoon is called Prathihaara.The pregnancy depends upon
it.With that the pregnancy is protected without falling(aborted).It participates in the
prathihaara of saaman.
Sl 7
Atha yadoordhwam aparaahnaathpraagasthamayaastha upadravasthadasyaaranyaa
anuaayathaasthasmaathe purusham drishtuaa kaksham
swabramityupadravanthyupadravabhaajino hyethasya saamna:
 385 
 

After afternnon and before sunset is Upadrava.The wild animals depend upon it.When they
see human beings they run back and hide in their own abodes.They partake in the upadrava
(hurt)of the saaman.
Sl 8
Atha yathprathamaasthamithe thannidhanam thadasya
pitharonuaayathaasthasmaathaannidathi nidhanabhaajino hyethasya saamna evam
khaluamumaadityamsapthavidham saamopaasthe
The first setting is nidhanam.The pithru(ancestors)depend on it.People cremate or keep them
according to partaking of this nidhanam.In this way do upasana of the 7 types of saaman.On
Kusa grass keep the forms of father,mother, grandfather, grandmother ,their forefathers etc
during sraadha,and give pinda to them .The last nidhana or abode where all beings and races
reach is the setting sun .The setting sun is meditated upon as Pithrusthaana.
Khanda 10
Aditya is Mritue of death.To conquer the death how one has to meditate on saaman?
Sl 1
Atha khaluaathmasammithamathimrityu sapthavidhamsaamopaaseetha himkaara ithi
thryksharam prasthaava ithi thryaksharam thathsamam
Do upaasana of sapthavidhasaaman as Mritu and Atimrityu.Himkaara has three letters.
Prasthaava has three.They are equal.By the equality of his own anga (organs)Surya is
Mithra.By equality with Paramathma it is Athimritue.And by that he is hethu(cause)for
conquering Mrithyu(Mrityunjaya).This is wellknown and agreed upon.Since akshara or
letters are equal in himkara and prasthaava even their anga are equalized.(Made sama or
Thulya.That which is balanced . Thula is balance.Thulya is balanced by a thula/balance and
made sama or = equal) If one can do upasana like this with aksharasamkhay (numbers for
letters)one can attain Mrityu or surya .Then to get out of Mrityu(Athikramana /Samkramana)
is by the remaining letters.(The remainder is also called balance in maths).Fpr
sapthavidhasaaman there are total 22 letters.If we do multiplication of 3 X 7 we get 21
letters.The remainder is One.By 21 letters one attain sun.And by 22nd letter one gets
Mrityunjaya.Therefore Saaman is Atimrityu. The number 22 is Sruthisamkhya and saptha or
7 is swarasamkhya in Indian classical music and they are also numbers used to find the value
of Pai , which is a transcendental number in Indian mathematics which is the limit of limitless
ecstacy of music and cosmos alike .
Sl 2
Aadirithi dwayaksharam prathihaara ithi chathuraksharam thatha ihaikam thathsamam
In Adi there are two letters.In Prathihaara there are four letters.From the second take one
letter and give to the first so that both are equalized. This is a mathematical process ,but done
with letters.
Sl 3
Udgeetha ithi thryaksharamupadrava ithi chathuraksharam thribhisthribhi:samam
bhavatyaksharamathisishyathe thryaksharam thathsamam
Udgeetha has three letters.Upadrava has four.Three and three is sama or equal.The remaining
one is Thrykshara and Thatsama.
Sl 4
Nidhanamithi thryaksharam thathsamameva bhavathi thaani ha vaa ethaani
dwaavimsathiraksharaani
Nidhana is three letters.It is Thathsama.These are the 22 letters.
Sl 5
Ekavimsathiaadityamaapnothyekavimso vaa ithosaavaadityo dwaavimsena
paramaadityaajjayathi thannaakam thadvisokam
 386 
 

With 21 letters(ekavimsathy means twentyone) we reach surya.Surya is the 21st from this
loka.The remaining 22nd letter can conquer whatever is beyond surya. That naaka(heaven)is
Visoka (without sorrow). In Yogasuthra we find Visokaa vaa Jyothishmathy.That world
beyond the sun and solar system is sorrowless heaven. 12 months ,5 seasons,3 loka makes
20.21st is sun.It is Mrityu and Atimrityu.Beyond that is the Visoka or Jyothishmathy.Kam
means bliss .Taht state where the lack of sorrow is experienced forever is Naakam.(Naa
+Akam ) That which ahs no in or out is naakam .Since it is amritha without end it is always
bliss only. Visokam nathadwigathasokam maanasadu:kharahitham
ithyartha:((Sankarabhashya).
Sl 6
Aapnothi haadityasya jayam paro haasyaadityajayaajjayo bhavathi ya ethadevam
vidwaanaathmasammithamathimrityu sapthavidhamsaamopaasthe saamopaasthe
The one who has done upaasana on sun and beyond sun conquers all the seven saaman.
Khanda 11
We have seen the upaasana of the panchavidha and sapthavidhasaaman without their
naama(names).Now the upaasana of saaman with names like Gayathra and which gives
special effects are explained.These are used in order in karma like Gayathram etc.
Sl 1
Mano himkaaro vaakprasthaavaschakshurudgeetha:srothram prathihaara: praano
nidhanamethadgaayathram praaneshu protham
Since mind is the first among all the karanavrithy(functions of organs)it is
Himkaara.Following thoughts in mind only the words flow out and therefore Vak is
prasthaava.Due to its greatness eyes are Udgeetha.By prathihrithathwa ears are prathihaara.
Since all tehse senses are contained in the Praana during sushupthy,Praana is nidhana.This is
the Saaman called Gaayathrasaaman which is conjoined in praana.
Sl 2
Sa ya evamethadgaayathram praaneshu protham veda praani bhavathi sarvamaayurethi
jyogjeevathi mahaanprajayaa pasubhirbhavathi mahaankeertyaa
mahaamanaa:syaathadvratham
One who knows Gayathram as conjoined in Praana becomes Praani(one with life).He lives a
full life(poornaayu)which is enlightened.He becomes great with children and cattle.He
become great by fame.He becomes a great mind.This is his Vratha. To become a praani is to
have all functions of sense organs which are perfect in harmonious way.Eyes,ears,mind,vaak
etc will be perfect and not disordered.Poornaayu means sarvayus or 100 years of healthy life.
(Sthavarshaani sarvamaayu:purushasya)That hundred years of life will not be an ordinary
life for one who does upaasana of Gayathri.Jyog ujjualam bhavathy.It will be a enlightened
bright great life.The good progeny and cattle and good words,and fame will accompany
it.The vratha of a person who do upasana of Gayathrasaaman is to be a Mahaamanas(great
Mind)and he/she will never become a Kshudrachitha or a lesser mind .
Khandam 12
Sl 1
Abhimanthathi sa himkaaro dhoomo jaayathe sa prasthaavo jwalathy sa
udgeethomgaaraa bhavanthi sa prathihaara upasaamyathi thannidhanamsamsaamyathi
thannidhanamothadrathantharamagnou protham
To do abhimanthan is Himkaaram.To see smoke is prasthaava.Jwalana or burning is
Udgeetha.Angaara or carbon is prathihaara.To have samsamanam (upasamanam)or end is
nidhanam.This is the Rathantharasaaman which is conjoined with fire(energy or sakthy).
Sl 2
 387 
 

Sa ya evamethadrathantharamagnou protham veda brahmavarchasyannado bhavathi

sarvamaayurethi jyogjeevathi mahaanprajayaa pasubhirbhavathi mahaankeerthyaa na
pratyangagnimaachaamenna nishteevethadvratham
One who knows the Rathanthara in the agni becomes Brahmavarchas and Annaada.He lives a
life of good children,plenty of cattle ,and fame and becomes great .He lives for a full 100
years.His vratha is that he will not face Agni and do actions like achamana (drinking)or
spitting. One gets Brahmavarchasa only when one repeatedly does swadhyaya.
Brahmavarchasa means Brahmathejas. How does one increase one’s own Brahmathejas?
About this problem the own opinions and opinions of others have a conflict first.The
differences of opinions of different people is called the abhimantha or churning of the agni
here.From this first arise the smoke of doubts.Then the Athmajyothis is kindled and the
doubts of smoke is cleared.After jwalana of Athmajyothy ,the brightness of the Athman
remain forever as cinders in that mind and this is visible to all others who look at the
person/mind.That Jyothis ,in the end merges with itself .That is nidhanam.One will never
insult Athmajyothis by drinking or spitting or doing such inauspicious disrespectful acts in
front of the Fire/Athmajyothis is the vratha of RathantharaSaaman(sakthy).
Khanda 13
Sl 1
Upamanthrayathe sa himkaaro gnapayathe sa prasthaava:sthriyaa saha seethe sa
udgeetha:prathi sthreem saha seethe sa prathihaara:kaalam gachathi thannidanam paaram
gachathi thannidaname thadvaamadevyam mithune protham
To do upamanthrana with a woman is Himkara.To please her is prasthaava.To have
intercourse with her is Udgeetha.To do intercourse with several women is Prathihaara.To
spent time in ths is Nidhana.The end of this function also is nidhana.This is
Vaaamadevyasaaman in Mithuna(couple). Upamanthrana is the secret message a man and
woman have for their meeting at a certain place.This is upamanthrana or Himkara.To make
the spouse happy with sweet words and gifts etc is prasthaava.To lie down on the same cot
and have fulfillment of all desires is Udgeetha.By the same method if one does the same with
every woman ,that is prathihaaram.(The word Haaram of a Persian King might have
originated from this meaning ).If a person spends whole lifetime for this it is nidhana.If a
person ends intercourse (in each action time)that also is nidhana. Vaayu and water is one
mithuna(couple)The vaamadevyasaaman is fixed in Vaayu and waters as a couple and is for
every couple who enter a relationship like that.
Sl 2
Sa ya evamethadvaamadevyam mithune protham veda mithunee bhavathi
mithunaanmithunaathprajaayathe sarvamaayurethi jyojjeevathi mahaanprajayaa
pasubhirbhavathi mahaankeertyaa na kaanchana pariharethhadvratham
The one who knows Vamadevyasaaman like this wil always remain a mithuna(with his
spouse).He /she will not become a widower/widow.By Maithuna he/she creates several
children either in one spouse or in many.They have Amogharethasthwam(endless sperms)like
a bull .The vratha of such people is that if someone comes to them requesting for the
samaagama(union) they will never be sent without fulfilling that desire.They spent a
poornayu like this creating several progeny and cattle and become famous and great.Snyasins
usually do not obey the Vamadevasaman.The Ekapathnivratha people also cannot follow
this.Rishi Vaamadeva is said to be an expert in this.It was during questions related to
Vaamadevyasaaman that Sankara could not answer the questions of the great scholar
Ubhayabharathy,an incarnation of Saraswathy.
Khanda 14
Sl 1
Udyanhimkaara uditha: prasthaaavo madhyandina
 388 
 

udgeethoparaahna:prathihaarosthamyannidhanamethad brihadaadityeprotham
During sunrise Himkara.After sunrise prasthaava.In midday(Madhyandina) Udgeetha.In
aparahna (evening)prathihaara.In sunset Nidhana.This is Brihadsaaman in Aditya.
Sl 2
Sa ya evamethadbrihadaaditye protham veda thejasyannado bhavathi sarvamaayurethi
jyojjeevathi mahaanprajayaa pasubhirbhavathi mahaankeertyaa thapantham na
nindethadvratham
The one who knows Brihadsaaman in Sun becomes Thejaswi,annadan, sarvaayu,with
children,cattle,fame and have a great life.Their vratha is that they will never insult or ignore
Thapas(austerities)
Khanda 15
Sl 1
Abraani samplavanthe sa himkaaro medho jaayathe sa prasthaavo varshathi sa udgeetho
vidyothathe sthanayathi sa prathihaara udgrihnaadithannidhanamethadvairoopam parjanye
protham
The clouds spread .That is Himkara.They condense and gather.That is prasthaava.Rains are
Udgeetha.Lightening and thunder is prathihaara.End is Nidhana.This is Vairoopasaaman in
the Parjanya.In clouds there is Udaka (water)Since it sprinkle water ,it is called the Megha.
Since there are different types of clouds ,and of different colours like white and black ,the
saaman in clouds is called Vairoopa(of different forms or roopa).
Sl 2
Sa ya evamethadvairoopam parjanye protham veda viroopaamscha suroopaamscha
pasoonavarundhe sarvamaayurethi jyojjeevathi mahaan prajayaa pasubhirbhavathi
mahaakeertyaa varshantham na nindethadvratham
The one who knows Vairoopasaaaman in parjanya gets several cattle both suroopa(same
forms)and viroopa(different forms).He lives a full life with children ,cattle,fame and has a
great life .He will never insult rains(water)is his vratha.He respects life-giving water.
Khanda 16
Sl 1
Vasantho himkaaro greeshma:prasthaavo varshaa udgeetha:sarathprathihaaro
hemantho nidhanamethadvairaajamrithushu protham
Vasantha (spring)is Himkara.Greeshma is prasthaava.Varsha is Udgeetha.Sarath is
Prathihaara.Hemantha is nidhana.These are the Vairajasaaman in the seasons (Rithu).
Sl 2
Sa ya evamethadvairaajamrithushu protham veda viraajathi prajayaa
pasubhirbrahmavarchasena sarvamayurethi jyojjeevathi mahaanprajayaa
pasubhirbhavathi mahaankeerthyarithoornna nindethadvratham
The one who knows vairajasaaman lives a full life with children,cattle,fame,and is a great
person.He will never insult the seasons(Rithu)is the vratha.
Khanda 17
Sl 1
Prithivi himkaaronthariksham prasthaavo dhyourudgeetho disaa:prathihaara:samudro
nidhanametthaa:sakvaryo lokeshu prothaa
Prithwi is Himkara.Anthariksha prasthaava.Dyo Udgeetha.The Disha (directions)
Prathihaara.Ocean nidhana.This is Sakwarisaaman in the Loka (worlds)
Sl2
Sa ya ethamevaa :sakvaryo lokeshu prothaa veda lokee bhavathi sarvamaayurethi
jyojjeevathi mahaanprajayaa pasubhirbhavathi mahaankeertyaa lokaanna nindethadvratham
 389 
 

One who knows the sakwarisaaman in the worlds gets the effects according to each of the
worlds.He is sarvayu,with children ,cattle,fame and is great .His vratha is not to insult the
Lokaas(worlds).
Khanda 18
Sl 1
Ajaa himkaarovaya:prasthaavo gaava udgeethoswaaa:prathihaara:purusho
nidhanamethaa revatya :pasushu prothaa:
Goats Himkara.Sheep prasthaava.Cows Udgeetha.Horses Prathihaara.Human Nidhanam.
This is Revathysaaman in the Pasu(animals)
Sl 2
Sa ya evametyaa revatyaa :pasushu prothaa veda pasumaan bhavathi sarvamaayurethi
jyojjeevathi mahaanprajayaa pasubhirbhavathi mahaankeertyaa pasoonna
nindethadvratham
One who knows RevathiSaaman in animals becomes Pasumaan(a possessor of many
animals). He is sarvayu with children,cattle,fame and a great life.He will never insult animals
is the vratha.
Khanda 19
Sl 1
Loma himkaarasthwakprasthaavo maamsamudgeethosthi prathihaaro majjaa
nidhanamethadyajnayajneeyamangeshu protham
Hairs Himkara.Skin prasthaava.Flesh Udgeetha.Bones Prathihaara.Marrow nidhanam. This is
Yajnaayajneeyasaaman in anga(organs).Bones are said to be prathihara since after cremation
in funeral pyre one has to take out them from different directions where they are left
scattered.
Sl 2
Sa ya evamethadyajnaayajneeyamangeshu protham vedaagnim bhavathi naangena
vihoorchasi sarvamaayurethi jyojjeevathi mahaanprajayaa pasubhirbhavathi
mahaankeertyaa samvatsaram majjo naasreeyaathadvratham majjno naasreeyaadithi
One who knows yajnayajneeyasaaman in the organs ,becomes free of any hurts/cuts/
deformities in organs.He is sarvayu with children,cattle,fame and leads a great life.His vratha
I sthat he will never eat marrow(animal food)throughout the year.(He/she has a vow of
protection of all animal life and follows Ahimsa to its core ).the sloka says Majjo naasneeyaa
.The pleural sense used for Majja indicates that no flesh of animals or fish is taken by such a
person who follows nonviolence according to Sankarabhashya.Whatever situation comes,
wherever one lives ,these people will remain total vegetarians and protect all animal life .This
yagna encompass not only human race but all races of animals and is the best way of
following ahimsa.
Khanda 20
Sl1
Agnirhimkaaro vaayu:prasthaava aaditya udgeetho nakshathraani
prathihaaraschandramaa nidhanamethadraajanam devathaasu protham
Agni is Himkara.Vaayu is prasthaava.Aditya is Udgeetha.Nakshathra are prathihaara. Moon
is nidhana since pithru reach there and all pithrukarma depend upon moon.This is
Raajanasaaman in the bright Devathas.
Sl2
Sa ya evamethadraajanam devathaasu protham vedaithaasaameva
devathaanaamsalokathaamsaashtithaamsaayujyam gachathi sarvamaayurethi
jyojjeevathi mahaan prajayaa pasubhirbhavathi mahaan keertyaa brahmanaanna
nindethadvratham
 390 
 

One who knows Rajanasaaman in bright devthas attain the devathaaloka and sayujya. With
full lifespan,children,cattle,fame leads a great life .They will never insult the Brahmins
(Brahmagna)is the vratha.Brahmana is Brahmagnani and is the bright devatha directly
perceived .Because he gives light of wisdom to world.That person is a deva of earth
(Bhoodeva).That is why ,a Brahmagna is never insulted .Not because of any caste prejudice
,as misunderstood by later generations of people .
Khanda 21
Sl 1
Thrayeevidyaa himkaarasthraya:ime lokaa:prasthaavognirvaayuraaditya:sa udgeetho
nakshathraani vayaamsi mareechaya:sa prathihaara:sarpaa
gandharvaa:pitharasthannidhanamothathsaama sarvasminprotham
Thrayeevidya is Himkaara.Thriloka is prasthaava.Agni,vaayu and Aditya are Udgeetha.
Nakshathra,Birds and rays (mareechi)are prathihaara.Srpa,Gandharva and Pithru are nidhana.
This is saama in sarvam(all). All functions originate from Thrayeevidya and it is the first
Himkara.The three worlds are the effects of the cause thrayeevidya and therefore they are
prasthava.Agni,vaayu and Aditya by their greatness are Udgeetha.Stars,birds and rays of light
and sound spread in all directions and they are Prathihaara.The sarpa ,Gandharva have
similarity in origin,sarvagnathwa and in Dhakaarasamya and are included as Pithru
(ancestors) of human race .They are the pithrus in which all of us end and therefore are the
nidhana.The middle letter of Gandharva has Dha (Dhaivatha). The synonym of sarpa is
Vishadhara,Phanidhara etc .They are Vidhyaadhara . The dhara is earth as well as that which
carry us.The dhakaara in middle letter of all these is called dhakaarasamya.This saaman is not
given a specific name as the previous ones.It is a samudaaya(commune)of all the saaman.
(sarvasaaman) In the sabda saaman everything is included.Sarvam(all)should be worshipped
,meditated upon(done upaasana)as saaman is the message .Everything is saaman with or
without name . With this upaasana ,samskaara is originated.To become blemishless,free of
any impurities like a clarified butter ,and be samskritha (purified)do upaasana of saaman in
sarvam(everything). God has no name or form.God can be seen in everything with name and
form.These two statements are thus unified by upaasan of saaman.Ekadaiva(One God )
concept is really a Sarveswara(God in everything) concept and there is nothing but God is the
dictum .
Sl 2
Sa ya evamethathsaama sarvasminprotham veda sarvamha bhavathi
One who know saaman in sarvam becomes sarvam.Becomes sarveswara.Unless one know
sarvam as saaman and become one with sarveswara,one cannot give bali to all from
directions, to all and to receive it from all from all directions. Therefore the one who has
known saaman in sarvam is sarvam and sarveswara.
Sl 3
Thadesha sloko yaani panchadhaa praani threeni thebhyo na jyaaya:paramanyadasthi
For that this saaman.That which is of panchavidha(five types) has been located in groups of
three each ,beyond that there is nothing. Thus ten are named .The 11th is unnamed.And is for
sarvam (all these).If we know the 15 (the three vidya,3 loka,3 powers,three prathihara and 3
nidhana of pithrus mentioned in the unnamed saaman makes up 15)which are arranged as
three each ,we know everything that we need know and there is nothing beyond to be known
is the message.Thus sarvam is considered as Sarveswara and worshipped .This is not out of
fear ,or due to any superstition of religion,but by knowledge that everything has energy of
Brahman and even matter is Brahman only and to get that knowledge and to make that as a
common practice among the entire people ,the timespan needed and the effort and knowledge
of educational methods used etc cannot be neglected by any one who is really having a
scientific mind.But the modern historians seem to lack this very much ,unfortunately .
 391 
 

HIM PRASTHAAVA UDGEETHA PRATHIHARA NIDHANA SAMAN

Manas Vaak Chakshu Srothra Praana Gayathri

Abhimanth Dhooma Jwalana Angara Upasama Ratantara

Upamanthr Jnapam Sahasayana Spending time union Vamdevyam

Before rise After rise Vaayu Madhyandina Aparahnam Asthamayam Brihath

Clouds cumulus Varsha Dyou Vidyoths Udgrihan Vairupa Aditya

spread (thunder) Maamsa
Vasantha Greeshmam Varsham Sarath Hemanth, Vairajam
Prithwi Anthariksha Dyow Disa Samudra Sakwari
Aja Avaya Gaava Aswam Purusha Revathy

Roma Thwak Mamsam Asthi Majja Yajnayajneeyam

Agni Vaayu Aditya Nakshathra Chandramaa Raajanam

Sl 4
Yasthadveda sa veda sarvamsarvaa diso balimasmai haranthi sarvamasmeetyupaaseetha
thadvratham thadvratham
The one who know this know everything.All directions give Bali to him/her.The vratha is the
upaasan “I am this sarvam”Sarvam Asmi “.Sankarabhashya says only the one who knows this
saaman which is sarvathmaka becomes a sarvagna. Sankara became a sarvagna,knowing this
saaman .That which is seen and unseen, named and unnamed,experienced and not
experienced, is sarvam sarvathmakam and that sarvam is I ,and Brahman .That direct
experience is what is known as Advaitha and it is not just a theoretical exposition of a text or
a commentary alone.Snkara knew this perfectly well and experienced it every moment of his
life.
Sarvam dishaa :Dikthaa asmaa evam vide balim bhogam haranthy
praapayantheethyartha:
From all directions,from all generations, for all times the fame and praise reach such an
individual who is a sarvagna .
Khanda 22
Sl 1
Vinardhim saamno vrino pasavyamityagnerudgeethoniruktha:
prajaapatherniruktha:somasya mridu slakshnam vaayo:slakshnam balavadindrasya
krouncham brihaspatherapadwaantham varunasya
thaansarvaanevopasevetha vaarunam thweva varjayeth
I love the saaman which is loved by cows and is Vinardhi.It is the sacred Agni’s Udgeetha.
For prajapathy it is aniruktha and for soma it is niruktha.For vaayu Mridu and slakshma and
for Indra Slakshma and strong.Krouncha is for Brihaspathy.Apadhwantham is for Varuna.
Except that of Varuna all others can be meditated upon. Nardham is swaravisesha with a
special swara (vinardha) and it is like swara of a Rishabha(bull) and it is loved by all
cows.This is considered as the great udgeetha of the fire worshippers.(The second of the
sapthaswara is rishabha).The udgatha who sings in this swara are great .The devatha for
songs sung with aspashta (unmanifest)and without words being pronounced (without sahitya
 392 
 

or swarasahitya)is prajapathy.Moon is devatha of songs with swara and swarasahitya with

clearly pronounced words.Vaayu has rulership of soft and broken swara and Indra that of
strong and broken (discontinuous/ vibratory) music.Indra being the Lord of strong broken
vibrations ,when that type is sung we feel that the singer is doing that with effort.The song of
Brihaspathy is equal to that of the bird Krouncha.All these are good and pleasing for the
listener and can be meditated upon.Why the sound of Varuna is not upasya?Because it has a
sound effect like that made by a broken brass instrument which is not pleasing .Therefore that
sruthy and that voice is not healthy to the listener.That should not be meditated upon or
listened to .It has to be avoided for health reasons .This is a injunction of the Rishi which is
directly related to the music therapy of the ancient people of India.
Sl 2
Amrithathwam devebhya aagaayaaneetyaagaayethswadhaam pithrubhya aasaam
manushyebhyasthrinodakam pasubhya:swargam lokam yajamaanaayaannamaathmana
aagaayaaneetyethaani manasaa dhyaayannapramatha:sthuveetha
Let me sing and give Amrithathwa to the devas.Let me give swadha to pithrus.Let me give
hope to human beings.Let the cattle get grass ,water and food in plenty with my music.
Meditating thus in one’s mind,with concentration, without ego ,one has to praise God and
sing.If a singer sing with such good mind ,his/her swara,Ushma ,Vyanjana and
pronounciation will not go wrong.
Sl 3
Sarve swaraa indrasyaathmana:sarva ooshmaana:prajaapatheraathmaana:sarve
sparsaa mrityoraathmaanastham yadi swareshoopaalabhethendramsaranam
prapannobhoovam sa thwaa prathi vakshyatheetyenam brooyaath
All swara are Athman of Indra.All Ushma are Athma of Prajapathy.All sparsa are Athman of
Mrityu.If someone obstructs the Udgatah from uttering/ pronouncing/singing these he/she
should say:-I have taken refuge in Indra.Indra will give you the apt reply. The body of Indra
made of swara beginning from Akaara.By sa,sha,sa ha etc which are ushma the body of
Virajakasyapa /prajapathy is made of.Ka etc are sparsa and by them the body of Yama/death
is made of.The one who knows these devath with such body ,will not go wrong in
pronouncing or singing them.If someone says that you are wrong or you should not
prounounce or sing them,do not worry.Because the reply to that will be given by the devatha
whom you worship with those letters(akshara)and for that we need not take any effort.
Sl 4
Atha yadhyenamooshmasoopaalabheth prajaapathimsaranam prapannobhoovam sa thwaa
prathi pekshyathetyenam brooyaadatha yadyenamsparseshoopaalabheth mrityumsaranam
prapannobhoovam sa thwaa prathi dhyakshatheetyenam brooyaath
If someone say the use of Ushma was not correct tell them “I have taken refge in
Prajapathy.Prajapathy will make you dust “.If someone say sparsa is not correct ,say that I
have taken refuge in Mrityu and Mrityu will give you the reply. How one should sing?
Sl 5
Sarve swaraa ghoshavantho balavantho vakthavyaa Indre balam dadaaneethi sarva
ooshmaanograsthaa anirasthaa vivruthaa vakthavyaa: prajaapatheraathmaathmaanam
paridadaaneethi sarve sparsaa lesenaanabhinihithaa vakthavyaa mrityoraathmaanam
pariharaaneenithi
Sing with stressing all swara and pronouncing them with strength.And meditate in mind like
this:Let me give bala(power)to Indra.Sing ,pronouncing all Ushma as open(not swallowing
them)and clearly and without any masking and meditate thus:”With this I give my Athman to
Prajapathy”.All sparsa should be pronounced with intervals ,slowly,and clearly and meditate
like this:I am protecting me from death. The rules of pronouncing all vowels and consonants
and sibilants are said here . Agrastha means Antharapravesitham .The entry in the intervals.
 393 
 

Ushma should not be pronounced swallowing them.Anirastham means Bahiraprakshiptham.

The scholar who utter or pronounce words clearly (spashta)and sphuta knowing the meanings
without swallowing words is giving strength to swara(Indra)dedicating Athman to Prajapathy
and protecting himself from death and thus attaining Amrithathwa.The saaman singer
increase power to God/Indra ,becomes eternal himself and dedicates himself to prajapathy in
that service .
Khanda 23
This khanda stars for the vidya of upaasana of Om.The amrithathwa which canot be attained
by karma is attained by Om or pranava upasana.
Sl 1
Thrayo dharmaskandaa yajnodhyayanam daanamithi prathamasthapa eva dwitheeyo
Brahmacharyaachaaryakulavaasi
thritheeyotyanthamaathmaanamaachaaryakulevasaadayansarva ethe punyalokaa bhavanthi
brahmas amsthomrithatwamethi
There are three dharmaskanda.(pillars for dharma are three ).First skanda is Yagna,
Adhyayana and daana.(sacrifice,learning and giving alms).Second skanda is Thapas or
austerity.The third skanda is following Brahmacharya living in the Gurukula.By these three
one can attain all sacred Loka.But only for the Brahmasamstha the state of Amrithathwa is
obtained. According to Sankara’s commentary the first skanda (yagna)is for householder
(grihastha),Second skanda Adhyayana(learning)is for Parivrajaka(who renounces world)and
the third skanda daana or giving alms is for NaishtikaBrahmacharin ( Brahmacharin
throughout life).There is an argument that the parivrajaka who does Thapas(austerities)like
Krichra,Chandrayana etc is a householder and not Brahmasamstha,while a parivrajaka who
has become fixed in Brahman(Brahmasamstha)is a sanyasi parivrajaka.Sankara does not
accept this argument of taking parivrajaka as householder as well as a sanyasin. He says the
karma generating karma itself,and karma generating Vidya are entirely different.The rules or
commandments like one should do this,should not do that etc are formed by differences in
doership,action,effects and the like and this is not the function of science.These are existent
in all living things due to their differences. Without destroying such differences of all the
races of all living beings,and without reaching the scientific statements of Sad…
Ekamevaadwitheeyam, Athmai vedam sarvam,Brahmavedam sarvam etc one cannot attain
real vidya .The differences said above seen in all living beings is due to the rules of their
functions,functioning abilities due to their differences etc.One may see two moons when
one’s eye is afflicted by cataract.Only when cataract is removed that double vision
disappears.The one who has removed all such double and multiple visions and known and
experienced the Brahman without any differences at all alone is a parivrajakan.Therefore
only a Brahmasamstha is a parivrajaka.Without that seeing one,understanding another and
thinking another human beings calculate that if I do this I will get that and if I do this I will
not get that etc and such a person doing karma for a effect cannot be Brahmasamstha.He is
Brahmasamstha only in words.He can say that I am Brahmasamstha by words but actually he
is not.Brahmasamstha has nothing else to be done.As in the clear sky without any dirt or
impurity in the mind of one with awakening of wisdom of Brahman no impurities reside.The
message of Upanishads is the awakening of this Oneness alone.The rules of karma/
injunctions for actions is only for people who have differences of various types.
For the question ,cant we compare the action of a sanyasin to take alms (Bhiksha)for
sustaining life to the action of an advaithic householder doing Agnihothra Sankara says it
cannot be done.Agnihothra is not done for quenching of thirst and hunger and for sustenance
of life but for getting the luxuries of this and the other world.Brahmasamstha is only that
person who has taken the vratha of Paramahansa.The word sanyasin means paramahansa in
veda.It does not mean the one who is wearing a yajnopaveetha ,or danda , kammandalu,etc or
 394 
 

a person who has shaved his head etc.Sankara categorically says that such external signs does
not make one a sanyasin .Those who have Bhedabudhi (intelligence of differences in various
things)should not sacrifice their karma.Samkhya(The neosamkhya) say karma should be
sacrificed but they retain the differences in the doership,action,its effects etc .Thus their
sacrifice of karma is not that of a sanyasin/paramahansa.To sacrifice karma based on
Budhists philosophy of emptiness(soonyatha)also is not scientific.The sacrifice of a lazy man
is not the sacrifice of karma of the vedanthin.According to vedanthin even a Grihastha can
become parivrajaka(sanyasin/paramahansa)by knowledge and experience of oneness or
Ekathwa.Ethena Grihasthasyaikathwa vignaane sathi parivrajyamarthasidham (sankara).
Sankara says if a grihastha after his vision of this oneness stops the routine agnihothra etc,it is
not a sin at all.By the vision of oneness the agnithwa of agni is for him within himself and
thus sin cannot touch him.
Atho na dosha bhaaggrihastha:parivrajannithy.(sankara).
Sl 2
Prajaapathirlokaanabhyathapathebhyobhithapthebhyasthrayi vidyaa
sampraasthravathaamabhyathapathasyaa abhithapthaayaa ethaanyaksharaani
sampraasthavantha bhubhoorva:swarithi
Prajapathy did thapa (austerity)on the worlds(loka).From the heated worlds , thrayeevidya
flowed out.When he did thapa on them the akashara bhoor,bhuva and swa were flowed out.
Viratkasyapa ,the prajapathy did severe austerities.He meditated on worlds and from his mind
thus concentrated and heated up the essence of all worlds was revealed the thrayeeevidya and
when he meditated upon this vidya the three symbolic letters denoting the three worlds were
revealed in his meditating mind .Thus the origin of knowledge and language from a thinking,
meditating first human mind is visualized.
Sl 3
Thaanyabhyathapathebhyobhithapthebhya omkaara:sampraasthravathadhyathaa
sankunaa sarvaani parnaani samthrunnaanyevamomkaarena sarvaa
vaaksamthrunnomkaara evedam sarvamomkaara evedam sarvam
When he did thapam on them the Omkaara (pranava)was generated.Omkaara itself is
Brahman.By the Sanku or Parvanaala all the leaves are pervaded .Like that by Omkara,the
paramathman,Brahman all is pervaded . In all words,in all letters,all languages Om itself is
existent.It is compared to the tree and its leaves pervaded by the subtle tiny tubelike channels
which carry rasa or nourishment to all parts and keeps it alive .All names and forms are
pervaded by it therefore understand all names and forms as that of Brahman.All names are
synonyms of Om.Whatever is seen and heard and experienced and whatever is beyond them
is all Brahman ,all Pranavam.Everything is Brahmamaya and therefore see Brahamn in entire
cosmos and treat all things with love,respect and care . Sanku is also the pole which is erected
to measure the shadow of the sun and measure the time and is a method of ancient astronomy
.This method was later adopted by the Greeks.The sanku measures not only the local time but
also allows one to measure entire time on the earth by mathematical calculation of the local
time.Just like by studying a single leaf and its channels carrying nourishment one can know
the same in all leaves.The leaves of the cosmos can be studied by the single unit measured by
a sanku.Thus everything in cosmos is measured by a single drop of it .Om is everywhere,in
all science ,arts,living and nonliving things .The taste of a single drop gives us taste of all.
Thus the concept of Brahman as Om /God is extended to everything.Therefore when an
Indian worship a stone or a tree or serent or natural forces or idols he/she is worshipping
Brahman only or Pranava only . We meditate upon the seen and heard universe with our
logical mathematical intelligence.Then vidya is born in our own hearts from that
meditation.We meditate on the newly aquaired vidya and then we suddenly learn the way to
explain the world through certain symbols.These symbols come out as our languages,
 395 
 

mathematical numbers, music,arts,science,etc.When we rediscover the unity or ekathwa of all

these by meditating on the source of all these(Om/Brahman)the world which was felt as
Prathijanabhinnavichithramarga (different ways and methods and forms for different
individuals ) becomes One in our minds eye .The entire cosmos is rediscovered as the one
root from which it bifurcated to look like many .The mind which has revelation of this
oneness is the mind of Brahmasamstha /advaithin/sarvagna.There is no more doubt in that
mind about the oneness of creation.
Khanda 24
Om is the symbol of Paramathman and is the cause for Amrithathwa(eternal life).How one
can meditate upon that Brahman with saama,homa,manthra and Uthaana which are organs of
yagna(yagnaamga)is now described.
Sl 1
Brahmavaadino vadanthi yadvasoonaam praatha:savanam rudraanaam
maadhyandinamsavanamaadityaanaam cha visweshaam cha devaanaam
thritheeyasavanam
Brahmavadins say that the praathasavana (morning sacrifice)is for Vasu, Mandhyandina
(midday)is for Rudra and third is for the Viswedeva and Aditya.This world (earth)is attracted
by Vasu.Anthariksha is attracted by Rudra. The upper worlds by Aditya and the Viswedeva
called Nakshathra or stars.
This clearly shows that the ancients knew sun as a star.The upper worlds are pervaded by the
sound(viswedeva and directions)and by light rays is known to them.The intermediate world
or anthariksha is the tears of Rudra (rodana is to cry)and represented by the moon in it and
which gives water as rains to the earth.The earth is the place of the richness of fertility and of
jewels and thus of vasu and vasuka who protect the treasures(Nidhi)as a serpent protects its
jewel of knowledge.Thus humans are like naaagagana with richness of treasures of
knowledge and prosperity given by the upper worlds of moon and sun (Ancestors and devas).
And the three savanna are for respecting all these three worlds and its beings for thanksgiving
.
Sl 2
Kwa tharhi yajamaanasya loka ithi sa yastham na vidyaathkatham kuryaadtha
vidwaankuryaath
Then where is the world of the Yajamaana?How can one do yajna without knowing that?Do
yajna only after knowing that. The worlds of Bhoo,Bhuvar and Swar are not for the
yajamaana who perform the yajna.Nkwachilloko astheethyabhipraaya.He has no worlds is the
opinion.For a person who does yajna (yajamaana)is sacrificing all loka for the sake of yajana
itself and therefore he does not need these lokas.Only if one knows this the yajna becomes
uthama(greatest).If done without this knowledge ,and for the sake of temporary worlds etc it
is not a great yajna. This is the reason why Mahabali’s yajna is the greatest.Vishnu tests us to
find out whether we are doing yajna for the sake of effects of lokas or for the sake of yajna
(himself being yajna)and only if we win this test ,the lotus feet will be put forever on our
head so that we bear that mudra/symbol of Yogasidhi forever.
Sl 3
Puraa praatharanuvaakasyopaakaranaajjaghanena gaarhapatyasyodangmukha
upavisya sa vaasavam saamaabhigaayathi
Before praathasavana(morning yajna)sitting behind Garhapatya agni ,facing the north one
sings saama of Vaasava(The sthothra for Vasu/for Indra).This is also called the sasthra
(aayudha or weapon). The weapon of vajra is needed for opening the door to the way of
Brahman.Indra,the vaasava is the protector of that door .Therefore he is invoked first.
Sl 4
Lo 3 kadwaaaramapaavaa 3 rnoom 3 3 pasyema thwaa vayaamraa 3 3 3 3 3 hu 3 m aaa
 396 
 

3 3 jyaa 3 yo 3 aaa 3 2 1 1 1 ithi

Open the door to the Lokas.Let us see you for attaining the Raajya .
See how some syllables and words are repeated musically
Sl 5
Atha juhothi namognaye prithiveekshithe lokakshithe lokam me yajamanaaya vindaisha
yajamaanasya loka ethaasmi
Then do homa.”Namaskaram to Agni.The one who dwells on earth,for me ,The
Yajamaana give the loka.This is the loka where ,I ,the yajamana should reach.”
Sl 6
Athra yajamaana:parasthaadaayusha:swaahaapajahi paridhamityukthothishtathi thasmai.
Vasava: praatha:savanam samprayachanthi
To this loka I will reach after my ayus(lifespan)ends.Swa Ha.Open the door covering the
worlds. Saying this one gets up.To him the loka related to the morning savanna is given by
the vasus.
Sl 7
Puraa maadhyandinasya
savanasyopaakaranaajjaghanenaagneeghreeyasyodangmukha:upavisya sa roudram
saamaabhi gaayathi
Before Madhyandinasavana(midday sacrifice)one sits behind the Agni called Agneendra ,and
sings the saaman of Rudra.One should face north and the saaman is for getting Vairajyam
Sl 8
Lo 3 kadwaaramapaavaa3 rnum 3 3 pasyema thwaa vayam vairaa 3 3 3 3 3 hu 3 m aaa 3
3 jyaa 3 yo 3 aaa 3 2 1 1 1 ithi
Open the door of the worlds.Let us see you.Let us attain Vairajya.
Sl 9
Atha juhothi namo vaayaventharikshakshithe lokakshithe lokam me yajamaanaaya vindesha
vai yajamaanasya loka ethaasmi
Then do Homa.”Namaskaram to Vaayu who resides in anthariksha as well as the worlds.For
me the yajamana,give these worlds.This is the world where I ,the yajamaana should reach
Sl 10
Athra yajamaana :ethasthaadaayusha:swaahaapajahi paridhamityukthothishtathi thasmai
rudraa maadhyandinam savanam samprayachanthi
After this lifespan ,I as Yajamana will reach this world.swaha.Open the door.
Saying this one gets up.Rudra gives the loka related to the midday savanna.
Sl 11
Puraa thritheeyasavanasyopaakaranaajjaghanenaahavaneeyasyodangmukha upavisya sa
aadityam sa vaiswadevam saamaabhigaayathi
Before the third savanna,sitting behind the Ahavaneeya agni,facing north sing saaman dear to
the Adityas as well as Viswedevaas.
Sl 12
Lo 3 kadwaaramapaavaa 3 rnum 3 3 pasyema thaw vayamswaaraa 3 3 3 3 3 hu 3 m aa 3
3 jyaa 3 yo 3 aaa 3 2 1 1 1 ithi .
Sl 13
Aadityamatha vaiswadevam lo 3 kadwaaramapaavaa 3 rnum 3 3 pasyema thwaa vayam
saamraa3 3 3 3 3 hu 3 m aa 3 3 jyaa 3 yo 3 aa 3 2 1 1 1 ithi
Open the doors of the worlds.Let us see you.Let us attain swaraajya.
This saaman is dear to the Adityas and Viswedevas.Open the doors of the worlds.Let us see
you.Let us attain samrajya(empires).
Sl 14
 397 
 

Atha juhothi nama aadityebhyaswa viswebhyswa devebhyo divikshidbhyo lokakshidbhyo

lokam me yajamaanaaya vindathe
Then do homa.Namaskaram to Adityas,Viswedevas,to all beings that dwell in earth and
heavens.These worlds are to be given to me,the yajamana.
Sl 15.
Esha vai yajamaanasya loka ethaasmyathra
yajamaana:parasthaadaayusha:swaahaapahatha paridhamityukthothishtathi
This is the world which I reach after this lifespan.Swaha.Open the doors.
Saying this get up.
Sl 16
Thasmaa adityaascha viswe cha devaasthrutheeyasavanam samprayachanthyesha ha vai
yajnasya maathraam veda ya evam veda ya evam veda
The one who knows thus is given all worlds related to the third savanna by viswedevas and
Adityas.Only he knows the maathraas(units)of the yajna.Only he knows. By praathasavana
Himkaara,by Madhyandinasavana Udgeetha ,and by thritheeyasavana Prathihaara and
Nidhana are meditated upon by the saaman
upaasaka.Rajyam,Vairajyam,and swarajyam are included in the Saamaraajya or samrajya
(empire)of such an upaasaka.These are to be known in order from below upwards (earth,
atmosphere,and heavens)and then sacrificed because only then one gets the endless eternal
empire of paramapada forever .Thus the one who knows the units of each of these in order
and attains them and sacrifice them for the paramapada alone has actually known the units
and the others are either ignorant or partial knowers or imperfect knowers only.The
paramapada is for that yajamana who has no reluctance to sacrifice all these lokas and
heavens for the sake of paramapada .That is the secret behing Mahabali’s story which by
imperfect knowledge many scholars have misunderstood as God’s adharma.
Ch 3
Khanda 1
Savithaa (sun)is the effect and liberation of all yagna and he is the mahath (great)and
sree(prosperity)of all.The actions and effects of actions of all beings depend upon that
originator of energy which has taken up a visible roopa(form) and all beings live and do work
only because of it.Therefore for all the four purushartha(Dharma,artha,kaama and moksha)
and for the greatest effects one has to do upaasana on that savithaa as the greatest among all
the natural forces.This method of upaasana is now mentioned.
Sl 1
OM asou vaa aadityo devamadhu thasya dhyouraiva
thirascheenavamsontharikshamapoopo mareechaya:puthraa:
Om.This Aditya is the madhu(honey)of the devas(the bright ones).Dyo is the Thirarnjeena.
Anthareeksha is the Madhwapoopa.Mareechi are the puthra.
What does these terms mean?It is a beautiful simili in poetic terms and it shows the
observation of the ancestor as well as the practice of collecting forest goods like Honey by
the tribes of Indian people who developed the Vedas .The rishi says that the divine beings
who are dyothanaseela(enlightened or form of light itself)is pleased by the madhu or honey
which is the sun.The anthriksha is like a nest of honeybees hanging at right angles from the
dyo or the heavens .The dyo is called a branch of tree or a bamboo branch specially kept for
purpose of growing honeybees .Thiranjeena means the horizontally placed branch of wood.
The anthareeksha is madhwaapoopa or nest of honeybees hanging vertically from it at right
angles.And in it is the madhu .Mareechi is sons of sun.They are the sunrays .The waterdrops
attracted by the sun reach it through these channels or Madhunaadi and therefore the
 398 
 

madhunaadi are called jalamaya and rasamaya (full of essence or water).

Ethaa vaa aapa: swarajyoyanmareechaya: The attracted water drops hang in the anthariksha
( nest)as the eggs of the honeybees.They are seen as the beeja or rethas (essence) of the sons
(mareechi) or the honeybees in the hexagonal spaces of the nest.Thus the similie gives a
multiple threedimensional view of the entire cosmos with each of its naadi or subdivisions
carrying the essence of life and generations of madhukriths .The spot where the anthariksha
and the dyo touch is the lagna and the spot on the bhoo or earth facing that is also the lagna
.(in Jyothisha.)
Sl 2 and 3
Thasya ye praancho rasmayasthathaa evaasya praachyo madhunaadya:Richa eva
madhukritha rigveda eva pushpam thaa amrithaa aapasthaa vaa ethaa richa:
Ethamrigvedamabhyathapamsthasyaabhithapthasya yasaastheja indriyam
veeryamannaadhymrasojaayatha
The rising rays on east are madhunaadi.The Rks are the bees there.Rgveda is the flower.
Aapas is amritha.These rks mad the rgveda heated up.From that heat was generated the first
yasas(fame),thejas(energy)indriya(senses)veerya(power)and anna(food)and rasa(Madhunaadi
is the channel or the room which is filled with essence or honey and through which honey
flows .In the channels on the east , the honeybees the Rks ,from Rgveda the flower collect the
essence and fills it up.When one does the karmas as in Rgveda one is meditating upon it and
making it heated up and as if one does ahuthy of ghee,soma and milk in fire,amritha of or
essence of Rgveda is awakened by this process of mediatation.The one who meditates
whether he/she wants it or not the effects are obtained naturally.These are yasas(fame)
thejas(the brightness visible in body and words and actions to others)and Senses which are
perfect and free of any disease so that they help one to fulfil the duty for which one took birth
.Ojas is the efficiency ,and power including veerya for it .The fifth effect is the first part of
anna(food)called anaadyam which is for divine beings or deva.This is the best part of food
and the upaasaka like a Deva becomes fit to receive the first annam (as Krishna in Rajasooya
of Yudhishtira,as Vaamana in Viswayagna of Mahabali etc).The upasaka and the God here
merges in one. The 6th is rasa of all these or the essence of these .That is Amrithathwa or
eternal life.These effects come to one who does upasana naturally and without any effort
Sl 4
 399 
 

Thadyaksharathadaadityamabhithosrayathadwaa ethadyadethadaadityasya rohitham

roopam
That flew as akshara through Aditya.This is the red form of Aditya. During the time of
sunrise sun has a red form.In the eastern direction we see this colour of rising sun.These are
the visible red light rays as well as the invisible infrared rays .From fame to food we can see
in the mundane world as effects.These are associated here with the subtle red rays and form
of sun in the east during sunrise.The farmers sow seeds and before that and before harvesting
they have to plough and water the fields and prepare it for the desired effects.The seen
colours and seen rays are likewise the preliminary preparation only and not the goal.The red
form of sun during sunrise and the red rays are for leading us to a greater and higher goal .
Khanda 2
Sl 1
Atha yosya dakshinaa rasmayasthaa evaasya dakshinaa madhunaadyo yajoomshyeva
madhukritho yajurveda eva pushpam thaa amrithaa aapa:
The rays on the southern direction are Dakshinamadhunaaadi.Yajus are the madhukrith or
honeybee.Yajurveda is flower .Aapas is amritham.
Sl 2
Thaani vaa ethaani yajoomshyetham yajurvedamabhyathapamsthasyaabhithapthasya
yasaastheja indriyam veeryamannaadhyamrasojaayatha.
SL 3
Thadvyaksharathadaadityamabhithosrayathadwaa ethadyadethadaadityasya suklam roopam
Yajus makes the yajurveda hot and the rasa flow through sun.This is the white form of
Aditya.Here also one can see the gross effects like yasas etc said before.
Khanda 3
Sl 1
Atha yebhya pratyanjo rasmayasthaa ekaasya pratheechyo madhunaadya: Saamaanyeva
madhukritha:saamaveda eva pushpam thaa amrithaa aapa:
The rays in pratheechi(west)are madhunaadi.Saama are the madhukriths.Flower is
saamaveda.Aapas is amritha.
Sl 2
Thaani vaa ethani saamaanyethamsaamavedamabhyathapam sthasyaabhithapthasya
yasastheja indriyam veeryamannaadhyaamrasojaayatha
When saama heated up saamaveda the rasa flowed through sun and these gives effects like
yasas etc said before.
Sl 3
Thadyaksharathadaadityamabhithosrayathadwaa ethadyadethadaadityasya
krishnamroopam
This rasa or essence is the Krishanroopa of Aditya. Now one can understand why Lord
Krishna said I am Saamaveda among Vedas,in a different dimension . In the quantum
chromodynamics level the colours of the sun’s rays are to be understood.And the Thamasaad
param form of Vishnu can be reached only through Krishna or dark /blackhole as we now
know.Therefore knowing the dark or unmanifested colourless state of energy is preliminary
 400 
 

for reaching beyond it.This is possible through Saamaveda and its honey .

Khanda 4
Sl 1
Atha yesyodanjo rasmayasthaa evaasyodeechyo madhunaadyotharvaangirasa eva
madhukritha ithihaasapuraanam pushpam thaa amrithaa aapa:
The northern rays are madhunaadi.The honeybees are Atharvangirasa.The flowers are
Ithihaasapuraana.Aapas is amritha.
Sl 2, & 3
The vaa ethetharvaangirasaa
ethadithihaasapuraanamabhyathapamsthasyaabhithapthasya yasastheja indriyam
veeryamannadyamrasojaayatha
Thadwaksharathadaadityamabhithosrayathadwaa ethadyadethadaadityasya param
krishnam roopam
When Atharvangirasa heated up ithihasa and purana the rasa or essence flowed through sun.It
has the Paramakrishnaroopa (ultimate dark form).In Aswamedhayajna ,in the night of
Paariplava ,as the organ of karma one uses Ithihaasa and puraana.Aswamedha is a yajna
which lasts for several days .The Yajamana has to observe silence.To reduce his tiredness
,scholars and bards recite ithihasa and purana which are historic events of past .This codified
historic event recital is called Paariplava and such night in which it is recited as
Paariplavarathri. The ultimate dark form of night (paramakrishna),the ultimate night of time
as pralaya ,the most unmanifested and ultimate ultraviolet invisible form of sun are here
merged .This ultraviolet form of Vishnu or Suryanarayana is being praised by Ithihasa and
purana. When a nakshathra (star)is away from us its spectrum is red(red shift)and when it
nears us it has blue shift.When we come close to our own Athman as Vishnu ,we feel that
parama Krishna presence as the blue shift within us. The Adityasya param krishnam roopam
is in Atharvangirasa and in Ithihaasapurana while Adityasya krishnam roopam is in
Saamaveda .Lord Krishan had his residence in the North west coast of India which combine
both these madhunaadi.He was Saaamaveda incarnate as NaadaBrahman and was the
 401 
 

Disciple of Ghora Angirasa and thus both these are combined in his personality.The perfect
personality of Krishna as a Poorna avathara was being praised by Purana and Ithihasa alike
due to all these factors.
Khanda 5
Sl 1
Atha yesyordhwaarasmayasthaa evaasyordhwaa madhunaadyo grihyaa evaadesa
madhukritho brahmaiva pushpam thaa amrithaa aapa :
The upward rays are Urdwamadhunaadi.The most secret aadesha(advices)are the honeybees.
Brahma is the flower.Aapas is amritha
Sl 2
511
The vaa ethe guhyaa aadesaa ethadbrahmaabhyathapamsthasyaabhithaptasya
yasastheja indriyam veeryamannadyamrasojaayatha
These most secret advices heat up Brahma and create rasa like yasas,indriya,thejas,veera ,
annadya etc
Sl 3
Thadwaksharathadaadityamabhithosrayathadwaa ethadyadethadaadityasya madhye
kshobhatha iva
This Akshara rasa is that which is seen in the middle of Sun as if in kshobha (fission/and
fusion -always in motion). For one who observes the sun with samaahrithadrishty
(concentrated eyes),the rasa in its centre which is constantly in a state of Kshobha
(movement) and Jwalana(burning)can be seen,says the Bhashya.When Brahman is heated up
by these secret advices only the the door of the most secret worlds are opened before one’s
mind’s eye.This 5th dimension is beyond the four dimensions of space and time and this
alone can lead us to the worlds of stars beyond the sun.(the worlds of fixed stars in Jyothisha
of India ) As we all know one cannot look at sun directly except when there is lessened light
,or when there is an eclipse indirectly ,this words are evidence of how the ancient men looked
and recorded their findings of fission and fusion within the sun’s center just as the modern
scientists do .
Sl 4
The vaa ethe rasaanaamrasaa vedaa hirasaastheshaamethe rasaasthaanai vaa
ethaanyamrithaanaamamrithaani vadaa hyamrithaastheshaamethaanyamrithaani
This is the rasa of the rasa.Veda are the rasa,and this is the rasa of even that rasa.This is the
amritha of all amritha.Veda is amritha.This is amritha of that amritha. The rasa with varna
like red etc are that of the four Vedas.Veda are the essence or rasa of the worlds.They are
eternal amritha.This fifth dimension as the rasa within Aditya as the eternally Moving one
(kshobha state)is the rasa of all those rasa creating all those varna and veda . Lokarasa is
veda.Vedarasa are the colours with the fourdimensioanal spacetime and form and name
etc.Its rasa is the rasa now mentioned as within the centre of sun as kshobha state. If this is
not science what is science is my question.Sun as a star has multitudes of paramaanu and
subtle rays (now called photons)within in constant fission and fusion state of presuure and
their spanda or movement /vibratory movement is called the Anaaghatah state of sound.This
is Pranava .In chapter 3 khanda 1 it was said sun is honey or madhu.The madhu in the center
of the sun is the madhu of that madhu.That madhu is generated by the secret adesha or advice
heating up pranava and generating the electromagnetic sound and energy waves of light .All
energy is within this secret world of sun for beings on earth.
The light is made by pressure of radiation within sun and the energy that spreads carry the the
subtle rasabheeja of photons and this is te most secret madhu within the nakshathra.This is a
secret knowledge is known to the rishi .The sun is giving light by this internal process of
radiating energy is known to them.We now know that even in the center of neutron stars the
 402 
 

same process of radiation is happeneing.There is kshobha within all such stars .The lightray is
actually a electromagnetic wave .In it visible spectrum ,infrared,ultraviolet , radio,gamma and
X-rays are there.These are savarna(with colour)and avarna (without colour) rays or naadis of
the stars.When the pressure in a neutron star is very high there is a Sphota (in Sanskrit)or a
big bang (in English) which is a Supernova explosion. Why this sphota happen?Because of
Kshobha within the star by the waves of light energy.What is the age of knowledge of this
sphota?In Americal Indian cave pictures the evidence of its knowledge is guessed by modern
anthropologists by symbols.In AD 1054 a sphota was described by Chinese astronomers.
Vasishta has recorded that the star called Abhijith (near Vega )disappeared after a sphota.In
sabdasasthra and in Jyothisha of India ,in Thanthra and vedantha there are numerous
references and descriptions of the sphota .Th eCave pictures in Thovary of North Kerala
shows the tribals of Indian subcontinent knew the astronomical significance of such
phenomena very well.(See my article in Bhashaposhini and in Kottakkal Aryavaidyasaala
souvenir) The white dwarf of Sirius B has a luminosity and a orbit with serpentine trajectory
and this was observed by the Chandogya Upanishad Rishi . They had started a timescale
starting from Cygnus X-1 (dhanishtha star in India)and recorded the sphota of Abhijith near it
and before that they might have observed the universe for several thousands of years.The
study of our scriptures should be done with more seriousness and with collaboratory signs
from caves and from Indus valley and Harappan/Mehrgarh sites to know the ancient times of
origin of human consciousness on earth. Madhunaadi has a hexagonal cube shape.Thus the
sunrays and their intervals were divided into several naadi in Naadijyothisha and similar
naadi were identified in living body by Indian sages and they knew the body,mind, intellect,
Athman complex as part of a whole Cosmic network.This Wholistic,holistic,integrated view
is what we lack in the modern world .This view is essential for a healthy co-existece on earth
for all of us.
Khanda 6
Sl1
Thadyathprathamamritham thadvasava upajeevanthyagninaa mukhena na vai devaa
asnanthi pibanthyethathdevaamritham drishtuaa thripyanthi
The first amritha is that with the face of Agni and on which the Vasus live upon.In fact Devas
do not eat or drink.They are having bliss experience just by the sight of Amrtha.By the word
Drishtuaa ,it is meant that by experience of all karana according to Snkara .Yasas is enjoyed
by ears,thejas,form and varna by eyes.Like that with different senses the vishaya are known
and experienced.By different indriya ,grasp (grahana)the different vishaya is the eating and
drinking of deva here.Not the eating and drinking in literal sense.Knowledge or vidya is the
annam and water of the divine beings or deva.By the pragna which depends upon Aditya,all
the impurities of senses are removed.How does the deva live on amritha without any effort?
Sl 2
Tha ethadeva roopamabhisamvisanthyethasmaadroopaadyudhyanthi
The deva enter that form and then arise out of it. Once we know this prapancha with names
and forms ,by our intellect we have to cognize that this prapancha is not our goal of bliss .
Only then we are not attached to this prapancha .Only when the opportunity for enjoying the
amritha comes,such persons use it,and enter that amritha and with interest enjoy immersing in
it and after that when they arise out of it they are already amritha.
Sl 3
Sa ya ethadevamamritham veda vasoonaamevaiko bhoothwaagninaiva
mukhainaithadevaamritham drishtuaa thrishyathi sa ethadeva
roopamabhisamvisatyethasmaadroopaadudethi
If we know this amritha like this he /she becomes one among the vasu.Agni is his face.He is
satisfied just by seeing the Amritha.He enters that form and arise out of it. That which is in
 403 
 

the eastern rays and awakened by Rks ,collected from Rgveda ,and seen in red colour in sun
is the madhu which is praised by vak,seen by eyes,enjoyed by mind by the upasaka of
Gayathri .They enter that form and arise in it and are satisfied just by seeing that form. This is
the upaasana of rising sun and in the case of a human being the first 1/3rd of life is the rising
sun and Gayathram.
Sl 4
Sa yaavadaaditya:purasthaadudethaa paschaadasthamathaa vasoonaameva
thaavadaadhipatyamswaaraajyam paryethaa
The ahas(day)which starts from sunrise at east and upto the sunset in west is the swarajya and
is ruled by the vasus.
Khanda 7
Sl 1
Atha yaddwitheeyamamritham thadrudraa upajeevanthindrena mukhena na vai devaa
asnanthi na pibanthyethadevaamritham drishtuaa thrushyanthi
What the Rudras live upon and of which Indra is face is second amritha.Devas do not eat or
drink but are satisfied its sight itself.
Sl 2
Tha ethadeva roopamabhisamvisanthyethasmaadroopaadudhyanthi
They enter the form of it and arise out of it.
Sl 3
Sa ya ethadevamamritham veda rudraanaamevaiko bhoothwendrenaiva
mukhainaithadevaamritham drishtuaa thrushyanthi sa ethadeva
roopamabhisamvisatyethasmaadroopaadudethi
The one who knows this amritha with Indra as face becomes one among the Rudra.He is
satisfied by sight of amritha.He enters it and arise out of it.
Sl 4
Sa yaavadaaditya:purasthaadudethaa paschaaadasthamethaa dwisthaavadrikshinatha
udethotharathosthamethaa rudraanaameva thaavadaadhipatyamswaaraajyam paryethaa
Sun takes twice the time he takes for rising in east and setting in west ,for rising in the south
and setting in north.Upto that time the swarajya of Rudra and its swarajya lasts for one who
knows this amritha. From sunrise to sunset usually 12 hours is needed.Twice that is 24 hours
which is one ahorathra.This involves the rotation of earth’s axis on its south-north direction.
Khanda 8
Sl 1
Atha yathritheeyamamritham thadaadityaa upajeevanthi varunena mukhena na vai devaa
asnanthi na pibanthyethadevaamritham drishtuaa tushyanthi
The third is the amritha lived upon by the Adityas and with Varuna as face. Deva does not eat
or drink.They are satisfied with sight itself.
Sl 2
Tha ethadeva roopamabhisamvisanthyethasmaadroopaadudyanthi
They enter the form and arise out of it
Sl 3
Sa ya ethadamritham vedaadityaanaamevaiko bhoothwaa varunenaiva
mukhenaithadevaaamritham drishtuaa thushyathi sa ethadeva
roopamabhisamvisatyethasmaadroopaadudethi
The one who knows the amritha becomes one among the Adityas like Varuna etc.He is
satisfied with sight of amritha.He enters that form and arise out of it.
Sl 4
Sa yaavadaadityo dakshinatha udethotharathosthamethaa dwishtaavathpaschaadudethaa
purasthaadasthamedaathityaanaameva thaavadaadityam swaaraajyam paryethaa
 404 
 

The time taken by sun to rise in west and set in east is twice that he takes to rise in south and
set in north.Upto this time is the swarajya of the Adityas. Here the commentary of Sankara is
very long.He says:- when sun arise in north,on the upside ,the setting will be in the opposite
direction in south.From the first said dwiguna dwiguna(twice or double)the time increases
and this is different from what is said in purana,he observes.In purana we see that in the four
directions of sun the cities of Indra,Yama,Varuna and Soma exists.And in them the sunset
and sunrise timings are equal.In the upside of Manasasaras,the circle that circumambulates
Meru also is Smavritha in Purana.This controversy ahd been solved by ancient teachers.Cities
like Amaravathy etc are revealed in multiples of two by time.Udaya or sunrise is for the
people in a region ,the first muhoortha when sun becomes visible to their eyes and this is
different for each region.Asthamaya or sunset is the muhoortha when sun becomes invisible
to their eyes in a particular region.Therefore unless we say sunset or sunrise at such and such
aplace it does not make any sense at all. The sunset and sunrise has to be imagined in a
different way in vedic sense.Suppose there are no observer or no being to view the sun.Sun is
having its normal course even in absence of beings.But if no observer exists no sunset or
sunrise exists and therefore the phenomenon exist only in presence of an observer to see
it.Sun stays in the southern part of globe twice than Amaravathy on eastrn side.For
samyamanipuri,the people see sun for first time in southern part of globe and hence the
sunrise is in south.Thus directions are only relative(apekshika)and hence not absolute truth .
Similarly one has to understand other directions.Meru is Northern part.When it is noon in
Amaravathy in east,for people in Samyamani the sunrise is seen.When it is noon in
samyamani ,it is only sunrise in Vaaruni.In this way one has to understand in the north as
well.Because of the cyclical equality,the people in Ilavritha see sun rising always above their
head .For them to see sunrays the ray has to enter through great mountainous barriers around
so that they see it. Similarly in east the bhoga of time is said. Which is east and which is west
etc being determined by locality one has to understand the relativity of directions and then the
dwiguna of each part become equal taken from any part of the globe .Thus one can have a
measurement of entire globe/earth. Udaya,madhyanthina,thritheeya etc are savanna related to
the sunrise,noon and sunset.Thus the traditional worship,and the geography,the astronomical
significance (science)of it etc are well known for the vedic rishi .This is a very important
point for any one who is interested in human anthropology and consciousness .Since the
directions,the sunrise and sunset are relative,the savanna in them alsohas to be relative to
local time .
Khanda 9
Sl 1
Atha yachathurthamamritham thanmarutha upajeevanthi somena mukhena na vai devaa
asnanthi na pibanthyethadevaamritham drishtuaa thushyanthi
On the 4th amritha live the Maruths(the winds)and soma or moon is its face. Devas do not eat
or drink.They are satisfied by their sight itself.
Sl 2
Tha ethadeva roopamabhisamvisanthyethasmaadroopaadudyathi
They enter the forms and arise from them.
Sl 3
Sa ya ethadevamamritham veda maruthaamevaiko bhoothwaa somenaiva
mukhenaithadevaamritham drishtuaa thushyathi sa ethadeva
roopamabhisamvisathyethasmaadroopaadudethi
The one who knows this amrita becomes one among the Maruthgana and with face of moon
,become satisfied with sight of moon.He enters that form and arise out of it.
Sl 4
 405 
 

Sa yaavadaaditya:pachaadudethaa purasthaadasthamethaa dwisthaavadutharatha udethaa

dakshinaathosthamethaa thaavadaadhipatyamswaaraajyam paryethaa
Sun takes twice time for rising in north and setting in south than he takes for rising in west
and setting in east.That much is the time under the rulership of winds. If we divide the
timescale into Nazhika we know 15 nazhika is the time for sunrise to sunset.Suppose the first
is unit one ,the second is two(twice 1)and third is 4 and fourth is 8.
1+2+4+8=15
If we take multiplication
1, 2 ,4,16 =23 which is ½ less than the tilt of axis of earth and one short of 24 hrs.This ratio is
mentioned in these slokas and this was used in weights and measures of the Indus valley and
Harappan periods also showing that the measurement system originated in India only.More
important still this is used in music and astronomy of India for kaalapramaana showing how
integrated an approach was theirs.And also scientific as well as original .
Kanda 10
Sl 1
Atha yathpanchamamritham thathsaadhyaa upajeevanthi brahmanaa mukhena na vai devaa
asnanthi na pibanthyethadevaamritham drishtuaa thushyanthi
The fifth amritah with Brahman as face is lived by the sadhya .Devas do not drink or eat and
are satisfied by mere sight.
Sl 2
Ya ethadeva roopamabhisamvisanthyethasmaadroopaadudhyanthi
The enter the form and rise out of it.
Sl 3
Sa ya ethadevamamritham veda saadhyaanaamevaiko bhoothwaa brahmanaiva
mukhenaithadevaamritam drishtuaa thrushyathi sa ethadeva
roopamabhisamvisathyethasmaadroopaadudethi
The one who knows this amritha becomes one among the sadhya with Brahman as face.By
seeing the amritah he is satisfied.He enters it and arise out of it.
Sl 4
Sa yaavadaaditya utharatha udethaa dakshinathorathamethaa dwishtaavadoordhwa
udethaarvaangsthamethaa saadhyaanaameva thaavadaadipatyamswaaraajyam paryethaa
The time for rising in up and setting down is twice that of rising in north and setting in south.
That much is the ruling period of sadhya with face of Brahman.The Brahmagna who are
Brahmasamstha have this much of lifespan.
Khanda 11
In this way blessing all beings for getting the sarvabhogaprapthy and for receiving them into
himself when that time period is over ,the sun shines with eternal energy.
Sl 1
Atha thata oordhwa udetya naivodethaa naasthamethaikala eva madhye sthaathaa thadesha
slokaa:
That sun seen above does not rise or set .He is Eka,and stands in the middle (Madhye or in
the center ).This sloka is for that. For the beings on earth ,living in different directions and
locality there is a relative feeling that sun rise ,and sets etc.They determine time with that.But
,in fact this is only a mere illusion, says the rishi.The sun is never rising or setting and beings
merely think that he does that.He is always there ,in the center(of solar system) never
disappearing. Thsi is the heliocentric system much talked about by modern science after
Kepler .But here we see this ancient sage saying it many thousands of years before Kepler.
The sun has no organs (niravayava)he is adwitheeya(without a second)and always in center
(Madhya)in Athman .The loka of vasu etc as five types said before is only the worlds of the
panchajana(five people)in different directions who see and worship Sun from that respective
 406 
 

position .The earth is revolving round sun and sun is in center without movement is stated in
clear terms here.To such a scientist who has understood this if someone asks ‘Are you
coming from Brahmaloka ?Is there the sun having ahorathra?is the lifespan of people the
same as here ?”etc he will answer that sun is the center of solar system and within Athman
and does not move at all..Galileo and Kepler were born only late in the course of time.Before
them this rishi who is Brahamsamsta has said this truth of heliocentricity and we must
remember the vedic people worshipped sun due to this knowledge.
Sl 2
Na vai thathra na nimlocha nodiyaaya kadaachana. Devaasthenaahamsatyena maa
viraadhishi brahmanothi
It is not there.Sun does not set or rise.Devas,who are forms of light,Let me not fall from
Brahman by uttering this truth. The yogin has said that sun has never set or rise.By uttering
that truth ,he is also stating indirectly that “I have attained that Brahman which is
nonattainable”which in literal sense is a lie /untruth.The unattainable cannot be attained.But
can be experienced .This is the truth.By saying this truth let me not fall from that Brahman
experience is the yogin’s prayer.It is like saying that I have seen the tip of sivalinga (in a
controversy of Brahman and Vishnu)that made Brahman discarded from worship.This is not
an impossibility.The scientists like Galilio had experienced this problem of fall from position
by uttering the truth in front of people who had not been exposed to scientific thinking.Only
in 1995 was Galilio reinstated as a scientist by Vatican in history of science.
Sl 3
Na ha vaa asmaa udethi na nimlochathi sakridiva haivaasmai bhavathi ya ethaamevam
brahmopanishadam veda
For a person who has known the Brahman,or secret of veda like this the sun never sets or
arises.For him it is always enlightened daylight only.He is always Ahas (day).This
Brahmopanishada(secret Brahman)is the secret of veda. Vansa(race/bamboo)as the
thraya(three)like Thirascheena,Apoopa and Madhunaadi said previously ,and its nectar if
known ,one has known the Brahmopanishad ,the most secret part of veda.This is the
statement of the great scholar Sankara.That knower becomes the indivisible,eternal
,unborn,unending Brahman with no difference of day and night ,no difference of the
avasthathraya etc.Both in jagrad,swapna and sushupthy he/she visualizes only light of
Naadabrahman .He/she has become one with it.This is why it is said that the eye of veda is
Jyothisha .Without opening that inner eye to the light of lights,sound of sounds ,amritha of
amritha,secret of secrets one cannot experience vedarahasya. This is
JyothishaBrahmarahasya.
Sl 4
Thadvaithadbrahmaa prajaapathaya uvaacha prajaapathirmanave
manu:prajaabhyasthadvaithaduddhalakaayaarunaye jyeshtaaya puthraaya pithaa brahma
provaacha
Brahma advised this to prajapathy and prajapathy to Manu and Manu for his Praja
(subjects/children).To Uddalaka Aruni his father advised this Brahmavidya. Madhuvidya or
Madhugnaana is advised by Hiranyagarbha Brahman to ViraajaPrajapathy and from him
Manu and and from manu Ikswaku received it.This gnaana of the Ikshwakuvansa was
advised to his first born son UddalakaAruni by his father.
Sl 5
Idam vaava thajjeshtaaya puthraaya pithaa brahma prabrooyaath pranaayyaaya
vaanthevaasine
This Brahmavidya is advised either rto the first-born son or to a worthy disciple who is
equivalent to son.
Sl 6
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Naanyasmai kasmaichana yadhyapyasmaa imaamadbi:parigriheetham dhanasya poornaam

dhadhyaadethadeva thatho bhooya ityethadeva thatho bhooya ithi
Do not give it to any other person.Even if one tells you that the entire earth covered by
oceans on all sides and rich with jewels will be given as fees,do not give this to one who does
not deserve this.(Because in the hands of the one who does not deserve it it is lost or
misinterpreted/misunderstood)This vidya is greater than entire earth and its riches.Greater
than that.
Khanda 12
Brahmavidya having such wonderful effects is now explained in a different way.Since it is
difficult to cognize Brahman which has to be known by “Nethi, Nethi”(It is not this,not
this)or by exclusion principle only,it is explained with Gayathri etc.Gayathri is considered as
the most important door among the different Chandas to enter Brahmagnaana.According to
AithareyaBrahmana , Thrishtup and Jagathy failed to bring Soman and were tired and
Thrishtup lost three letters and Jagathy lost one.Gayathri found out Soman as well as the
lostletters and brought them back.Gayathri is pervading in all the savana .Therefore Gayathri
has Yajnapraadhaanya(importance in sacrifices).It is the essence of Brahmana.Gayathri is
Guruthara(great and respectable)like mother to Brahmana.In whatever situation Brahmana
will not sacrifice Gayathri.There is nothing great than that is known to all.Therefore by
Gayathri Brahman is said here.
Sl 1
Gaayathri vaa idam sarvam bhootham yadidam kim cha vaagvai gaayathri vaagvaa idam
sarvam bhootham gaayathi cha thraayathe cha
All these Bhootha(elements)seen here are Gayathri.Gayathri is vaak.By vaak all these
bhootha are sung about.And protected(Thraanana ).
Sl 2
Yaa vai saa gaayathreeyam vaava saa yeyam prithivyasyaam heedam sarvam bhootham
prathishtithamethaameva naathiseeyathe
This Gayathri is this earth.Because all beings are fixed on this.No one goes beyond this. It is
because of the association with elements that the earth is equated with Gayathri.All moving
and nonmoving elements and beings are fixed on earth for its life.Living things with
panchabhootha do not go beyond this.
Sl 3
Yaa vai saa prithiveeyam vaava saa yadidamasminpurushe sareeramasminheeme praana:
prathishtithaa ethadeva naathiseeyathe
Earth is this human body.In this the praana are fixed.Praana does not go beyond it. The body
is an association of cause and effect.It is equated with earth and hence with Gayathri.The
praana or organs made of panchabhootha are fixed on it for life.And beyond it they are not
functioning.
Sl 4
Yadvai thathpurushe sareeramidam vaava thadyadidamasminnantha:purushe
hridayamasminheeme praanaa:prathishtithaa ethadevaa naathiseeyanthe
This human body is the heart within.Praana are fixed in this hridaya.They do not go beyond
it.
Sl 5
Saishaa chathushpadaa shadvidhaa gaayathri thadethadrichaabhyanuktham
This Gayathri which is chathushpada(4 paada )and shadvida(6 types)is explained by one Rk.
Gayatri has 4 paada and 6 letters in each ,with a total of 24 letters.In Brihadaranyaka we saw
that it has 3 paada and each with 8 letters a total of 24 letters.So the number of paada and
letters are seemingly different but the total is same. The 6 types of Gayathri are Vaak,
bhootha, earth,body, heart, praana which are said in the previous slokas.This is
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Brahmagayathri expressed in the Rk on Purushasooktha (mandala 10 sooktha 90)Ethaavaa

nasya mahi maathaa jyaayaamscha Purusha:paada asya viswaa bhoothaani
thripaadasyaamritham divi.This part of the purushasooktha is repeated in sloka 6 here.
Sl 6
Thaavaanasya mahimaa thatho jyaayaamscha purusha:paadosya sarvaa bhoothaani
thripaadasyaamritham divithi
Its greatness is as follows:Purusha is greater than it.All bhootha comprise only one of its
paada.The amrithathwa of that thripadi is in its light itself. The vibhoothy of Brahman with
name of Gayathri are expressed.Above it there is only Purusha.Brahman is devoid of
paada.Gayathri has paada.It is only by this lakshana that Gayathri differ from Brahman.
Purusha is the form of truth absolute and emotionless.Srvapooranaath purisayanaascha is
definition of purusha.It fills everything and resides or reclines in the puri.The entire seen
cosmos with the five elements,and universes is only one paada or foot of that purusha.The
first foot of Vaamana or Vishnu as SuryaNarayana is that seen worlds.The thripaada(three
feet)of Purusha as Gayathri has an absolute truth which is revealed as enlightenment in our
own Athman .The 1/3rd part of that truth is this seen world of graham and stars.The worlds
beyond that is unseen.
Sl 7
Yadvai thadbrahmetheedam vaava thadyoyam bahirdhaa purushaadaakaaso yo vai sa
bahirdhaa purushaadaakasa :
The external Akkasa or spacetime of Purusha is Brahman. Not only inside but also outside of
Purusha is Brahaman.Thus in and out are relative .
Sl 8
Ayam vaava sa yoyamantha:purusha aakaasayo vai saa antha:purusha aakaasa:
The aakaasa outside Purusha is same as the aakasa inside .
Sl 9
Ayam vaava sa yoyamantharhridaya aakaasaasthadethathpoornamapravarthim
poornaamapravarthinomsriyam labhathe ya evam veda
The inside Aakasa is called Hridaakaasa within heart of purusha.That Brahmaakaasa is
poorna(complete/perfect).It has no functions and is movementless.Knowing this one gets
changeless and perfect Sree or prosperity.
The Brahman said by Gayathri outside our body is the same Brahamn within our body as
Athman.Chidaakaasa and Hridaakaasa are same.When Athman is functioning in the position
Jagrad(Jagradsthaana)the spacetime seenby senses is external and is having sorrows.In
swapnasthaana or dreamless sleep the sorrows experienced inside hridaakaasa is only little.In
Sushupthisthaana there are no desires or ego in Hridaakaasa and therefore no sorrow or
dreams as well.Thus we feel difference due to difference in position of Athman ,but in truth
there is only one Athman and one Aakaasa only.That which we say as different like
inside,outside,within heart etc is one only.Similarly though we say Thripadi Gayathri is only
one.The concentration or contraction from Bahiraakaasa (external cosmic spacetime)
Antharaakaasam(inner spacetime)and Hridaakaasam(space inside heart)is to show where one
should fix sradha or meditation.Or for making perfect concentration.It is like saying that
Kurukshethra is the greatest among the three lokaas and its half is Kurukshethra and the other
half is Prithudaka.One understands that these are not different . Chitha in concentrated
meditation fixed in heart space ,is called Akkasa , Brahmapoorna and all pervading and
indivisible Brahman because it resides in Aparichinna sarvagatha Brahman in that state.Only
in this Samadhi state one feels the state of revolutionless nirayana,changeless state of
absolute peace.In the revolving moving earth this is the only way to get out of that confusing
moving waves .The endless beginningless timeless aakaasa with its innumerable worlds of
existence is reflected first in the hridaakaasa of a rishi who is meditating in this way .Once
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this indivisible wisdom of oneness is awakened the person becomes perfect(poorna)and

sarvagna ,advaithin and worshipped by all sciences because of that perfection of knowledge.
He alone is Jeevanmuktha.
Khanda 13
Sl 1
Thasya ha vaa ethasya hridayasya pancha devasushaya:sa yosya saangsushi:sa
praanaasthachakshu:sa aadityasthadethathejonnaadhyamityupaaseetha thejasviannado
bhavathi ya evam veda
Heart has five lighted up holes.The eastern hole is praana.It is eye,the sun.Do upaasana on
that light first.The one who know this becomes thejaswi and annaada.Through the hole on
eastern side of heart the eye of the world called Aditya moves .It is the praana of our world.
Prasnopanishad says Adityo havai bahya:praana: The sun seen outside our body and the eye
within our heartspace are one.Because the aakaasa is one,the praana which moves in it also
has to be the same.The mukhyapraana which is controller of all senses is equated with sun
who controls all the other graham.Brihadaranyaka said sa:Aditya:kasmin prathishtitha ithi
chakshushi.Sun is within the eye.By the association praaana, eye and sun are same.when we
say swaha and do homa in sun it reaches all these .Praana is the doorkeeper(dwarapaalaka)for
heaven(swarloka).For one who does upasana of Aditya as the firstborn or first created annam
(food) , thejaswi and divine eye of world the doors of heaven is opened up.Naturally the other
effects of being thejaswin,with plenty of food and having a healthy body,mind and intellect
also follows.
Sl 2
Aya yosya dakshina:sushi:sa vyaanasthaschothramsa chandramaasthadethachreeswa
yasaschetyupaaseetha sreemaanyasaswi bhavathi ya evam veda
The southern hole is Vyana.It is the ear.It is moon.Do upaasana on it as sree and Yasas
(prosperity and fame).The one who meditates on mon and ears like this becomes prosperous
and famous . Vyaana does the functions of veerya by obstructing praanaa nd apaana and
moving in all directions. From the ears of the Viratpurusha was created moon and directions
according to sruthi.Therefore tehse are one. From sruthi (listening)gnana is formed and from
gnana fame is aquired.The vaisya class bring wealth by traveling in all directions .Therefore
the knowledge related to moon and the fixed stars (as wives of moon)is giving wealth and
knowledge of world and much fame.The ears being the organ of hearing and listening words
of wisdom and of music etc the people who use these faculties get much wealth and fame .
Chandrasidhantha and suryasidhantha (mentioned in previous slokas) together makes one
healthy wealthy and wise .
Sl 3
Atha yosya pratyang:sushi:sopaana:saa
vaaksognisthadethadbrahmavarchasamannaadhyamityupaaseetha
brahmavarchasyannado bhavathi ya evam veda
The western hole is apaana.It is vaak. It is agni.It is to be mediated upon as Brahmavarchas
and the first food.The one who knows this attains Brahmavarchas and annaada. The same
apaana which push down urine and faecal matte ris responsible for producing word or
vaak.By association know it as fire .The Brahmavarchas is the thejas which is due to the
repeated swadhyaya (practice and learning).The vrithaswadhyaya or repeated practice and
learning happen only when there is association with agni or fire energy within us.Since
apaana is grasping the food(grasana of food) it is having the quality of first food
(annadyathwa).
Sl 4
Atha yosyodang sushi:sa samaanasthanmana:sa parjanyasthadedathkeerthischa
vyushtischetyupaaseetha keerthimaanvyushtimaan bhavathi ya evam veda
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The northern hole is samaana.It is mind.It is Parjanya.Do upaasana on it as fame and beauty.
Whatever we eat and drink is taken equally to all places and directions in our body by
samaana.Mind does this equalizing or balancing function too.By the word of the sruthy
(Manasaa srishta aapascha varunascha) mind is water.Therefore called Parjanya ,rain,and
varuna.It is the wisdom of mind which makes one famous.What is fame or keerthy?
Aathmaparoksham visruthathwam keerthy:yasah:swakaranasamvedyam visruthathwam.
To be able to communicate with ones own karana or organs of functions and by that
indirectly get the visruthathwa (hearing /become heard so that the fame spreads)for ones own
Athman.The cause for this is one’s mind.If mind does not function properly one cannot
communicate properly whether it is literature, music or any other art.Vyushty is beauty of
body or attractiveness.This also brings fame .Therefore do upaasana on mind which is
samaana for communicative power and beauty and fame therefrom.
Sl 5
Atha yosyordhwa:sushi:su udaana:sa vaayu:sa aakaasasthadethadojascha
mahaschetyupaaseethoujaswi mahaswaanbhavathi ya evam veda
The hole above is Udaana.It is Vaayu.Aakaasa.Ojas and mahas is its nature and meditated
upon it as such.One becomes ojaswi and Mahaan by that. From the foot to head arising up
(uthkramana)and doing karma for uthkarsha(upward development) the vaayu is called
udaana.The one which makes one rise up.The base of vaayu is aakaasa where it moves.
Therefore both aakaasa and vaayu are cause for ojas or strength and valour as well as for
greatness (mahathwa).
Sl 6
The vaa ethe pancha brahmapurusha:swargasya lokasya dwaarapaa:say a ethaanevam
pancha brahmapurushaanswargasya lokasya dwaarapaanveddasya kule veero jaaayathe
prathipadyathe swargam lokam ya ethaanevam pancha brahmapurushaanswargasya lokasya
dwaarapaanvedaa
These are the five Brahmapurusha,called the dwarapaaalaka of swargaloka .In the race of one
who knows all these five Brahmapurusha is born a valourous child .He also knows the five
Brahmapurusha and attain swarloka.These panchapurusha closes and protects the doors of the
five sense organs .
If there is contact with outside world mind is involved with them and with Anritha (untruth)
.Then mind cannot fix itself in Brahman and become Brahmasamstha.It is to protect mind
that the five doorkeepers are kept and that is why they are called Brahmapurusha .By doing
upaasana on these panchapurusha,control our senses ,and permanently close indriyadwara to
mundane external things and open it to internal transcendental Brahmavishaya is possible.
With help of the five Brahmapurusha Yogins do this.In a person’s race having achieved this
Brahmasthithy are born successors with same ability and quality and these Guruparamparas
are instrumental in protecting and propitiating the culture and sanskrithy and wisdom of a
race.The swarloka mentioned here is that world which ahs three paada,and is amritha and
enlightened(Thripaadasyaamritham divi).
Sl 7
Atha yadatha:paro divo jyothirdeepyathe viswatha:prishteshu
sarvatha:prishteshuanuthameshoothameshu lokeshwidam vaava
thadyadidamasminnantha:
The jyothy within purusha is that which is beyond all ,above all,and above all worlds the best
and greatest among the enlightened worlds .The word Param is a napumsaka(neuter)gender
word.Therefore understand that the Paramjyothy lights up both female and male bodies
within and without alike.It is permanently selfluminent and burning like fire and is beyond
everything and above samsara.It is asamsari and is Eka without a difference.It is beyond even
 411 
 

the satyaloka etc .That paramjyothy is directly experienced within this body of ours,within
our own Athman .How does this direct perception or sakshathkaara happen?
Sl 8
Thasyaishaa drishtiryathraithadasminschareere saamsparsanoshnimaanam vijaanaathi
thasyaishaa sruthiryathraithathkarnaavapigrihya ninadamiva nadathurivaagneriva jwalana
upasrunothi thadethaddrishtam cha srutham chettyupaaseetha chakshushya:srutho bhavathi
ya evam veda ya evam veda
When we touch our own body,from the heat experienced ,one can see it.When we close our
ears ,we hear a sound from within as if a great fire is burning.From that sound know that one
can hear it.Do upaasana on this which is seen and heard thus.By that upaasana ,the upaasaka
becomes darsaneeya(one to be seen by all)and visrutha(heard by all). Only if that
Chaithanyaathma Jyothisha is carried within our body the body has heat.The moment it
leaves body the body becomes cold.That is only if energy is inside the body has heat.This
shows the presence of fire within.Just like smoke is sign of fire heat also is sign of fire.If one
wants to hear this Jyothishalinga(sign of jyothisha )close ears.It will be heard as if a chariot is
approaching from far off,or as a Rishabhakoojitha(sound of Rishabha )or as a burning fire
.This comes from our inside and not from outside since our ears are closed.This inne
rjyothishalinga which is seen and heard as heat and light and sound has to be meditated
upon.By the upasana of quality of touch(sparsha)we get the roopa or form of it.Because touch
and form(sparsa and roopa)are always together.Thus doing upasana on jyothy as sight one
becomes darsaneeya .If meditaed upon as sound one becomes visrutha (wellknown/ famous).
To do upaasana on pranava as drishta is called Jyothisha. To do upaasana on Pranava as
srutha is Bhaasha and sangheetha sasthra. Both Jyothisha,Bhasha and sangheetha are
branches of Sbdasasthra (science of sound ).Thus one who does upaasana on sabdasasthra
attains wisdom in Jyothisha,languages,music as well as in medicine(ayurveda) and becomes
darsaneeya and visrutha(susrutha is a synonym) ,says the rishi.
Khandam 14
Brahman which is Thripaadaamritha ,and Eka can be meditated upon as Ananthaguna (with
endless qualities)and with ananthasakthy(endless powers)and as anekabhedha(endless
varieties)too.That is now explained.
Sl 1
Sarvam khaluidam brahma thajjalaanithi shaantha upaaseetha. Atha khalu
krathumaya:purusho yathaakrathurasmimlloke purusho bhavathi thathetha:pretya bhavathi
sa krathum kurveetha
Sarvam (all)is Brahman.All are born in it ,are living in it and merge in it.Do upaasan on it
peacefully(Shaantha).How much Krathumaya is a purusha that much he becomes.In this
world how much is his krathu that much his krathu will remain after his death also. This
world which is seen and with name and form originated from the cause Brahman.This is the
oldest(Vridhathama)and that is why it is called Brahman.How is Brahmathwa said to
all(sarva)?
Thajaalaaneethi:-thasmin jaayatha ithy thajjam Thasmin leeyatha ithy thallam
Thasminnanithim cheshtatha ithi thadanam
Since the thajjam ,thallam and thadanam are joined together this known as
Thajaalaanithi.The jyothis,aapas,and anam were formed from Brahman.In reverse order the
annam become subtly split and divided and thus merge as energy in Brahman itself.In the
time of sthithy (life)by the function of praana or movement of praana all exist in Brahman
itself.Thus in all the three times (past,present,future)there is nothing that is different from
Brahman and therefore everything is Brahman.Because of that ,one is advised to do upaasana
as shaanthachitha,with controlled peaceful mind without desire in things and without
Raagadwesha.With the fixed feeling that this alone is my duty ,do upaasana on Brahman.
 412 
 

Jeeva is krathumaya ,and by jeeva we mean the fixity of decision in one’s karma’ dharma.
Bhagavad Geetha says:-yam yam vaapi smaran bhaavam thyajathyanthe kalevaram.
Whatever is remembered that bhaava is attained when we leave this body .Therefore with
fixity of purpose and decision do upaasana on Brahman alone.Thus attain Brahmabhaava.
Sl 2
Manomaya:praanasareero bhaaroopa:satyasamkalpa aakaasaathmaa sarvakarmaa
sarvakaamaa :sarvagandha: sarvarasa: sarvamidamabhyaathovaakyanaadara:
The qualities of Brahman to be known are here described. Manomaya, praanasareera,
bhaaroopa,satyasamkalpa,aakaasathmaa,sarvakarma,sarvakaama, sarvagandha, sarvarasa,
avaakya,anaadara and sarvavyaapi. These qualities of Brahman are meditaed upon with one’s
mind .It is with the quality of mind that one gets interest even in external objects and
subjects.If one has a mind which is analytically inclined and interested in enquiry into
absolute truth,it naturally and slowly becomes one with Brahman.Praana is the body of
Brahman.What is Praana?It is the lingathman which is formed by joining two sakthy(powers)
vignaana and kriya(gnaanasakthy and kriyasakthy).That is why Kouseethaki Upanishad say
that praana and pragna are same.The two scientific branches that deals with these two
qualities of Brahman are yoga psychology and science of consciousness (bodhasasthra). The
form of Brahman is Bhaaroopa.Its lakshana is bright light .Those who does enquiry into light
rays ,energy and its fields are doing meditation on this .This science of urja or energy is at
present in theory of relativity and quantum mechanics and beyond. Brahman is
satyasamkalpa. The imagination of truth by samsarins does not become truth.They build
castles in air and are disappointed when it does not happen as described in the Gnaanappana
of Poomthaanam.Even the scientific truths proclaimed as truth by scientists in one period
becomes untruth in another period of time as we very well know.But Iswara is always
satyasamkalpa.The false results never happen in Brahman because it is always truth and
never untruth.Therefore,the enquirers of truth are forever searching for that absolute truth
beyond which there can be no other untruth.The absolute truth is a pada fixed in Ritham or
order of dharma.One who has known truth as vratha is satyasamkalpa and whatever he/she
thinks becomes truth by that quality of truth itself. Sarvagatha(pervading all), sookshma
(subtlety), lack of any form or roopa etc are qualities common to spacetime continuum
(aakaasa)and Brahman and therefore Brahman has Aakasalinga or is equivalent to aakaasa
says sruthy. Entire cosmos is done or created from and by Brahman and hence it is
Viswakarmaa and sarvakarmaa..Sa hi Sarvasya Karthaa (B U) says just like the Bible.Al
desires(kaama)without dosha(sins)is that of Brahaman.Bhagavad Geetha says
“Dharmaavirudho bhootheshu kaamosmi. Whatever gandha(smell)is pleasing is Brahman
.Punyo gandha:Prithivyaam (Geetha) and all fragrances of earth is Brahman .Sarvarasa or
blissful experiences,aesthetic tastes and essences ,and tastes of food etc are all Brahman
itself.Thsu Brahman is in everything and the entire cosmos is pervaded by Brahman and there
is nothing except Brahman in seen or unseen,manifested or unmanifested universe. Since it
cannot be said or defined by words it is avaakya.Since it has no sambramanaseela(revolving
nature)it is anaadara.The bramana or revolution is to attain something which they have not
yet reached.Therefore the movement of earth and its beings is for attaining Brahman .Human
beings have sambrama (worrys and fears over several things)and they run round to get what
they have not achieved so far.But Brahman has nothing to achieve more and is Apthakaama
and therefore paramasantha and peaceful and movementless.It is not saaayana but nirayana.It
does not follow anything or anyone and is shantha and Athmaaraama and its seeming
movement is for the achievement of the bhaktha ,not for bhagavan.If Bhagavan follow
bhaktha ,it is not for Bhagavan’s sake but for giving moksha to the oen who deserves it .But
to cognize this bhaktha has to be highly evolved.
Sl 3
 413 
 

Esha ma aathmaanthahridayeneeyaanvreehervaa yavaadhwaa sarshapaadhwaa

shyaamaakaadwaa shyaamaakathandulaadhwaisha ma aathmanthahridaye
jyaayaanprithivyaa jyaayaanantharikshaajjyaayaandivo jyaayaanebhyo lokebhya:
The Athman within my heart is subtlest than a seed of ricegrain,of a milletseed, a seed of
mustard and the flesh within the seed of ellu .My Athman within my heart is bigger than the
earth,the anthariksha,the spacetime,swarga,and than all the worlds(cosmos). The recognition
and experience of this is advaitha.It is subtler than a paramaanu,(anoraneeyaan)and in
parimaana(measurement)lesser than a subatomic particle .Yet it is by its
ananthaparimaanathwa (endless measurement)greater and bigger than the entire cosmos and
beyond .This most subtle and the most greatest is not two but one .This is advaitha of the
vedic/ upanishadic rishi.This grand unification theory of ancients made theory of relativity
and quantum dynamics one many many thousands of years before the modern equivalent
theory came up. This is not for praising Indian wisdom or to say that India is above everyone
else.But to proclaim the fact that human brain , has not undergone much change in its ability
of cognition and in analytical skills from what it was in the ancient world to modern times
and whatever we are proving with modern technology they had proved without such
technology , with their own powerful brains.The brain was their head-top,but for us it has
become desk-tops and lap-tops and in the process we should not forget that desk-tops and
lap-tops became possible with the ancient head-tops of our human ancestors.
Sl 4
Sarvakarmaa sarvakaama:sarvagandha: sarvarasa: sarvamidamabhyaathovaakyanaadara
esha ma
aathmaantharhridaya ethadbrahmaithamitha:pretyaabhisambhavithaasmeethi yasya
syaadadwaa na vichikitsaasthothi ha smaaha shaandilya:saandilya:
That Brahman which is sarvakaama,sarvakarma,sarvagandha,sarvarasa,sarvam idam(all
these),avakya,anaadara is th eAthman within my heartspace.Even if I leave this world ,I will
attain it only.For one who has become doubtlessly confident and sure about this ,no more
doubts exists about its existence.So said Sandilya.Sandilya. Between this janma and the next
there is no interval of time but an existence of Athman forever which we call continuum or
Nairantharya. Prapancha is continuation of Brahman and Brahman is continuation of
prapancha. They are the two avastha 9states)of the same and are not two different things.The
one who is sure about the attainment of Athman which is Krathuroopa and that there is
nothing except that energy there is no doubt about the fact that now and after death and
forever I have attained that Athman.Such a person who has become confident about oneself is
attaining Iswarabhaava (like Krishna) and this was said by sage Shandilya ,says the text.This
advaitha of Sandilya is famous in India.To prove this ,in modern times scientists like Stephen
Hawking etc are making cosmos projects and so on. Whether they succeed or not is a
problem of modern science .The success of a person depends upon the upadhi and methods
he/she uses and not on absolute truth about which they conduct experiments.
Khanda 15
In his race a great Veera (valourous person)will be born was said.The veeraputhra has to be
born to protect the father and the ancestors and their traditions ,and he/she should have
poornaayu to achieve that goal.For that starts kosavignaana(knowledge of this box/or
treasury).
Sl 1
Antharikshodara:koso bhoomibudhno na jeeryathe diso hyasya sthrakthayo
dhourasyotharam bilamsa esha koso vasudhaanasthasminviswamidam sritham
The udara(stomach)of the kosa(box/treasury)is Anthariksha(space between heaven and
earth)Bhoomi(earth)is its base.It never gets old.The directions are its corners.(Kona).Dyo is
 414 
 

the northern or upper opening .This kosha is called Vasudhaana and in this is situated entire
viswa or cosmos.

Kosa is a treasurebox.The earth,heaven and interspace between them are the thriloka which
never becomes old and is ever new with sahasram or thousands of yuga made of seasons .
The upper cave or door is the dyo or heavens.From beyond that opening comes the energy or
urja to earth .Through anthariksha it come and touch the beings on earth and thus the life is
born on earth.Therefore it is called Vasudhaana.Sankarabhashya says:-
Vasudheeyathe asmin praaneenaam karmaphalaakhyamatho vasudhaana:
That which are called the effects of functions of all living beings ,and their causes are the
vasu or jewels with which this treasury is filled.Therefore it is called vasudhaana. The caves
of the dyo are the openings which are dark and from beyond these dark openings the energy
from unmanifested worlds flow to this manifested universe of ours.This energy is manifested
as matter in the universe and the recycling of energy alone is origin and destruction of
universes and birth and death of beings and all seasonal changes that we see here.
Sl 2
Thasya praachi digjuhoornaama sahamaanaa naama dakshinaa raajneenaama
pratheechi subhoothaam naamodeechi thaasaam vaayurvatsa:say a ethamevam vayum
disaam vatsam veda na puthrarodamrodithi sohamethamevam vaayumdisaam vatsam veda
maa puthrarodamrudam
The eastern direction is named Juhu and the southern direction is called Sahamaana. Western
direction is called Ragni and the north is Subhootha.The valsa(calf)of these directions is the
vaayu(winds).The one who knows the winds as the calf of the directions will never cry over
their children.I know vaayu like this a sthe calf.Therefore let me not cry over my children/
progeny. The people who do yagna do the ahuthy facing east uttering the word“Juhuathy”and
therefore east is named Juhu.In the yamapuri on south the beings suffer all the effects of their
sins.(sahanthe)Therefore this side is called sahamaana.The west is occupied by king Varuna
and is red with the colour of sandhya and hence it is called Ragni or queen.The north is
occupied by th eIsa (Shiva)and Kubera the Yaksha ,who are Bhoothimaths (with wealth or
bhoothy)and therefore called subhoothy.The winds are child of these directions and given
names of northern, southern,western,eastern winds depending on the directions.The
purovaatah was mentioned earlier as the first winds of change in direction.The wind is called
Digja or born from dik(direction)and in Jyothisha Dikjya(or the measurement of Jyamithy –
geometry )is based on this .Vaayu is son of dik.Vaayu is amritha and strong and wealthy with
wellgrown and healthy body(sampushta).He is born as Mathariswa,the first-born son of the
four mothers/cows or directions .The one who does upasana on vaayu as such will have
 415 
 

healthy and wealthy and good progeny and will not have to cry over the progeny.The progeny
will have full lifespan and will look after the parents and tradition and outlive them.This is
the opinion about the Valsavishaya of the kosa.(progeny of this treasurehouse)
Sl 3
Arishtam kosam prapadyemunaamunaamunaa praanam prapadyemunaamunaamunaa
bhoo:prapadyemunaamunaamunaa swa:prapadyemunaamunaamunaa
That treasurehouse is endless and never destroyed.Therefore I prostrate in front of it and take
solace in it for the sake of my children/son/daughter ..I worship that for the sake of my
progeny.. (Here the manthra has to be followed by names of the progeny by the person who
meditates .)As follows:-
I take refuge in that kosa for the sake of my son Abilash, Abhilash,Abhilash
I take refuge in that praana for the sake of my son Abhilash,Abhilash,Abhilash
I take refuge in that Bhooloka for the sake of my son Abhilash,Abhilash,Abhilash
I take refuge in that Bhuvarloka for the sake of my son Abhilash,Abhilash,Abhilash
I take refuge in that swarloka for the sake of my son Abhilash,Abhilash,Abhilash.
Sl 4 &5
Sa yadavocham praanam prapadya ithi praano vaa idam sarvam bhootham yadidam kincha
thameva thathpraapasi
Atha yadavocham bhoo:prapadya ithi prithivim prapadyenthariksham prapadye divam
prapadya ityeva thadavocham .
When it is said that praana is taken refuge in ,all tehse bhootha rae praana.I have taken refuge
in that.When I say I take refuge in Bhoomi ,I take refuge in Bhoo, Anthariksha and Dyo.
Sl 6 &7
Atha yadavocham bhuva:prapadya ityagnim prapadye vaayum prapadya aadityam prapadya
ityeva thadavocham Atha yadavocha,swa:prapadya ityugvedam prapadye yajurvedam
prapadye saamavedam prapadya ityeva thadavocham thadavocham
When I say that I take refuge in Bhuvarloka I take refuge in Agni,vayu and Aditya.When I
say that I take refuge in swarloka I take refuge in Rkveda, Yajurveda and Saamaveda.
Meditating these manthra ,do upaasana of this treasurebox (kosa)with its progeny(generations
of calfs and cows)and this will protect the children of the race ,the personal as well as the
entire human race.
Khanda 16
This is for the full lifespan of oneself. The life expectancy of the people during the
Chandogya Upanishad and creation of Saamaveda before that was 120 years and this
particular rishi has lived upto 116 years.He divides this 116 years into three parts of life .The
first 24 years,the intermediate 44 years from 24 yrs of age (that is upto 68 years)and the next
48 yrs(from 68 to 116).
Sl 1
Purusho vaava yajnasthasya yaani chathurvimsathivarshaani thathpraatha:savanam
chathurvimsathyaksharaa gayathri gaayathram praatha:savanam
vasavonuaayathaa:praanaa vaava vasava ethe heedamsarvam vaasayanthi
Purusha is yagna.His first 24 yrs of age is the praatha:savanna.(the morning
yagna).Gayathri has 24 letters and this period also has 24 years.Gaayathra is
praatha:savana.Vasu are associated with it.Praana are vaaasava(vasus)and they make sarvam
vaasayanthy(all live) therefore called vasu. Purusha is a compound of Athman and deha
(body)and is having a great and special character of life(jeevana). The general common
features of yagna and purusha are explained.From birth to the first 24 years one is having
Praatha:savana of life.One year is one letter.With 24 years one finishes the gayathri with 24
letters(years).The next two parts of life are the Thrishtup and Jagathy in order.The deva who
accompany during morning savanna are the vasu.Vaak etc are vasu who makes one live.They
 416 
 

are alled praana because with that a praani(living thing)lives.Only till the praana reside in us
do the body live. Therefore they are the vasu/vasava.
Sl 2
Tham chedethasminvayasi kimchidupathapethsa brooyaathpraanaa vasava idam me
praatha:savanam maadhyandinam savanamanusamthanuthethi maaham praanaanaam
vasoonaam madhye yajno vilopseeyethyudwaiva thata pratyagaado ha bhavathi
During this life period if any diseases happen and there is fear of death,one has to fear.
”Hey,Praana,Vasus,Do join my praatha:savanna with Madhyandinasavana . Let not me,this
yagna be broken in the middle of the vasus,the praanaas.”Thus one is protected from the
disease and from death.
Sl 3
Athayaani chathuschathwaarimsadvarshaani thanmaadhyandinamsavanam
chathuschathwaarimsadaksharaa thrishtupthraishtubham maadhyandinamsavanam
thadasya rudraa anuayathaa:praanaa vaava rudraa ethe heedamsarvamrodayanthi.
The next 44 years is Madhyandinasavana.(Midday sacrifice).Thrishtubha has 44 letters
.Madhyandinasavana is Thrishtubha.Rudra are its deva.Praana for this time is Rudra.They
make everyone cry.(Rodana) and therefore are called Rudra.
Sl 4
Tham chedethasminvayasi kinchidupathapethsa brooyaathpraaanaa rudraa idam me
maadhyamdinamsavanam thritheeyasavanamanusamthanuthethi maaham praanaanam
rudraanaam madhye yajno vilopsiyethyudhwaiva thatha pratyagado ha bhavathi
If any disease happen in this period pray:”Praana,Rudra,Join my madhyandinasavana with
the thritheeyasavana,.The yagna ,which is me,should not be broken in the midst of the Rudra
who are the praanaa.”Thus diseases are cured and life protected in that period.
Sl 5
Atha yaanyashtaachathwaarimsadvarshaani
thathritheeyasavanamashtaachathwarimsaksharaa jagathi jaagatham thritheeyasavanam
thadasyaadityaa anuaayathaa:praanaa vaavaadityaa ethe hidamsarvamaadadathe.
The next 48 yearsis thritheeyasavana.Jagathy has 48 letters.Third savana is Jagathy.The deva
are Aditya.Praana are Aditya.They take away everything (Aadadathe hence Aditya).
Sl 6
Tham chedethasminvayasi kinchidupathapethsa brooyaath praanaa aadityaa idam me
thritheeyasavanamaayuranusamthanuthethi maaham praanaanaamaadityaanaam madhye
yajno vilopseeyethyudhyaiva thatha pratyagado haiva bhavathi
If any disease happen in this period say :”Praana,Aditya,Prolong my lifespan till the end of
poornaayu.The yagna,that is me,should not be broken in midst of the Aditya,the prana”.Thus
one is protected . Then an example for the effect of this vidya is said.
Sl 7
Ethadwa sma vai thadvidwaanaaha mahidaasa aithareya:sa kim ma ethadupathapasi
yohamanena na preshyaamithi sa ha shodasam varshasathamajeevathpra ha shodasam
varshasatham jeevathi ya evam veda
Aithareya (Son of Ithara)Maheedaasan said: Why do you unnecessarily come and try to hurt
me?I will not go with all these”And he lived upto 116 years.The oen who knows this yagna
lives upto 116 years.
Khanda 17
Sl 1
Sa yadasisishathi yathpipaasathi yanna rasathe thaa asya deekshaa:
He feels hungry and thirsty.He does not enjoy.This is deeksha of yagna.Life is a yagna.
Before atatining the state of yagna there is a deeksha .that is to understand about hunger,thirst
and the human life with such biological needs.Without awareness of this life no one can reach
 417 
 

the vidya of yagna said in previous khanda.How can one remove hunger and thirst? The
digested food is transported through blood (Raktha)and gives Urja(energy) to all organs of
body.The cells,tissues,the cellmembranes,muscle fibres and fatty tissues are all formed from
it.The middle Rasa thus transforms into flesh and this is not unscientific .This is not myth
either.And not religion .This is the scientific knowledge of a ancient civilization which a
modern human being cannot ignore or marginalize saying that it is an opinion,or a religious
propaganda or mythology. By the rope called Annam(food) the infant Praana is tied to its seat
called Body ,and to its special seat called the nervous system of the Brain ,and when the
strength of Praana is lost,the body falls unconscious is said .This is fortified in the
Brihadaranyaka Sisubrahmana also .
Sl 2
Atha yadannaathi yathpibathi yadramathe thadupasadairethi
The water we drink is transformed in three ways.The gross elements in it becomes urine and
is expelled.The Anuishta or subtlest ones become the Praana.The middle part or middle
elements form the blood. In water Oxygen ,Hydrogen atoms are there.They are spread in the
body as:-
1.The urine which carry the gross elements to be discarded or expelled
2.The blood and plasma which transport the essence from the digestive system to various
organs .
3.The subtlest Haemoglobin in the red corpuscle of blood containing the Oxygen and CO2 as
Anuishta Pranavayu.In this Upanishad , we will again find “Apomaya: Prano na pibhatho
Vichethsyathe “.Prana is watery .Therefore if one drinks water,his prana will not leave. Red
corpuscle and Haemoglobin are actually Jalamaya according to modern science also.66 % of
content of Erythrocyte is water and about 33 % is the protein Haemoglobin .The Oxygen we
take in from our atmosphere is the Pranavayu and that is flowing through the red blood .The
Oxyhaemoglobin gives Praana to all organs of the body through blood circulation.When this
flow is obstructed ,that place is said to have no Vayu(oxygen)and shows disease (Both in
Ayurveda and Allopathy).From cells the Carbon dioxide is transported to lungs and expelled
by the same process by Blood and Hemoglobin.The 66 % watery red corpuscle and Prana
associated with it is indeed Jalamaya.From Oxygen atom or the Vayuthanmatra of water the
function of prana,apana and the panchaprana functions are carried out .
Sl 3
Atha yadvasathi yajjakshathi yanmaithunam charathi sthuthasasthraireva thadethi
Sl 4
Atha yathapo daanamaarjavamahimsaa satyavachanamithi thaa asya dakshinaa:
Sl 5
Thasmaadaahu:somyathyasoshtethi punaruthpaad a evaasya thanmaranamevaavabritha:a
Sl 6
thadvaithadGhora:angirasa:krishnaaya devakeeputhraayokthovaachaapipaasa eva sa
babhoova sonthavelaayaamethathrayam prathipadye thaakshithamasyachyuthamasi
praanasamsithamaseethi thathraithi dwe richou bhavatha:
sl 7 Adityaprathnasya rethasya: udwayam thamasaspari jyothi:pasyantha
utharamswa:pasyantha utharam devam devathraa suryamaganma jyothiruthamamithi
jyothiruthamamithi
The Thejas(energy or calories in food) that is eaten becomes three types.The gross elements
become the bones.The subtlest become the Vak.And the middle become the marrow. Thaila,
Ghritha(oil and ghee) etc are Thejas ,Says Sankara. That means Thejas is Fatty foods.Because
as we know the fats give more urja or energy(Thejas)as calories to body.It is these fats which
carry the most energetic and bright Phosphates as phospholipids.Their gross form is said to
be bones, where we actually find the concentration of Phosphorous.That is why we find lights
 418 
 

in funeral grounds at night (from the luminent phosphorous of bones).The marrow within the
bony tissue is called the fat or sneha (Majjanthargatha: Sneha:) Majja is either Sona or Sukla
(Red marrow and white marrow).Red marrow produce the red blood.White marrow is
responsible for storing the fats . The white marrow if it contains carotene ,a colour pigment
will be seen more yellowish .When a human being become aged,the red marrow is seen in the
ribs,sternum,vertebra,skull,pelvis ,and only the tips of femur and humerus .All other bones
show only white/yellow marrow only.Therefore what the Upanishad says as storage fats is
very scientific and cannot be had without several generations of study of Medicine.In marrow
the Thejas is stored as Phospholipids. The subtlest fats are in our Nervous system.Our
brain,nerves, nerve cells,ganglion,etc are all made of subtle fats.The communication from one
synapse to another in a nerve cell (neurotransmission by neurotransmitters and hormones )
happen with Phosphate bonds.Phosphate bonds are subtle thejas of Adenosine Triphosphate.
The enzymes of mitochondria, are responsible for production of ATP ,the basic requirement
for all actions of our cells.When the Phosphate group in the terminal part of ATP is
transferred to another ,energy and ADP(Adenosine Triphosphate)are formed.Within the
Mitochondria a new Phosphate bond is joining with ADP to creat a new ATP.Therefore
mitochondria are the Powerhouses(Sakthikshethra)of our body .From cell to cell
communication is possible by the Mitochondrial DNA .Oxidative phosphorylation is the
communication of the pranorja (energy of life) and by this every cell controls the other .There
are four types of Samvedana or communication between cells.
1Endocrine
2.Paracrine
3.Synaptic
4 Neuroendocrine

The communication that happens in the synapses of neve cells is happeneing in subtle way
within cells also.Apart from this a cell is communicating with itself.This is Autocrine
 419 
 

communication. That is 4 types of external communication with other cells and a type of
internal communication with self is happening in each cell.Thus the cell knows,controls itself
and the field in which it survives and the other cells in a cooperative balanced way .This
language of communication is very subtle but without that survival in a healthy atmosphere,in
a healthy mind and body and intellect is impossible.This is the function of the mind and body
in integration.The Vak ,Prana and Kriya of them are thus viewed in a wholistic way by the
ancient scientist in gross,subtle and a middle path.Th esubtle Para vak and the gross Vaikhari
vak are all function of this integrated system. Mitochondria are subtle particles of energy.
When food is divided into CO2 and water the Hydrogen atoms of water become free in the
mitochondria by the metabolic heat .Some of the Hydrogen atoms become NAD
(Nicotinamaide Adenosine dinucleotide)and other become FAD(Flavine Adenine
Dinucleotide). Electrns of the remaining Hydrogen atoms as Mitochondrial respiratory
enzymes called Flavoproteins and Cytochromes ,unite with Protons and get converted to
Hydrogen again and then unite with Oxygen to form water .The energy obtained from this
transfer of electrons along a series of electron carriers is finally utilized to generate ATP from
ADP and inorganic Phosphate. This is the internal structure of a mitochondrion(Fig page 679)
The space between external and internal membranes apart from enzymes are protons.From
internal space the internal membrane pumps the protons to external space and stores there.
According to Mitchells chemiosmotic theory this pumping is the first stage of the electron
transfer.The protons stored by this creates a proton gradient which represent the stored energy
.When protons flow inside again,the energy is regained and mitochondrial enzymes(ATP
Synthetase) convert ADP to ATP and phosphorylation is done. For cellular communication
we need this energy.And this energy is helping cells in its free functioning.The mitochondria
of human beings have DNA and RNA Ribosomes which are not very different from bacterial
ribosomes.The subtlest organism to the most complex multicellular being has the same type
of subtle energy .At that level all are equal.The power of communication,vak,language are
the functions of this free energy and these are not obtained from the gene of the father but the
mother to offsprings.Mitochondrial genes are maternal and not paternal.So Sakthy of
Bhasha,Sahitya,Sangheetha as maternal Samvedana is not a mere imagination but scientific
truth .Vak is always feminine in ancient traditions .The mitochondrial energy transmission
from maternal source of modern science is not against that concept. Soumya,Mind is made of
Annam(food).Praana is of water.Vak is made of thejas. Swethakethu said:Bhagavan,Tell me
more about it. Soumya,Let it be so.
1.Food(Annam) which is CH,fat and protein is converted to Cells,genes,nervous system,
neurotransmitters which form what we call our Mind .It cognizes and stores our memories or
Smrithi.
2. Praana,in red corpuscles of blood and the atoms of Oxygen within the watery molecules
flow through watery medium and is Jalamaya and without it we cant live.
3.Thejas.Phospahates are the Thaijasa part and that with functions of electrn and protons
within the mitochondrial space is cause for all communications whether cellular or mental
ultimately.Therefore the communication sakthy or Vak is Thejomayi. Poorvapaksham
asks:Even rats etc which eat annam alone have Praanan and Vaak.The oceanic creatures like
whales,fish etc take water alone yet have mind and vak(communication power).Even when
one takes in Sneha (Fats)alone prana and mind are formed.So,how can you say that Annam is
Mind,Praana is water and Thejas is Vak?
Sankara answers:It is already said that in everything there is Thrivilkarana of these three.
There is no food,water or fire which is not taken in by any organism. In Annam there is water
and fire.In water there is food and fire.In fire there is food and water. Swethakethu asks his
father:The gross objects with nature of fire,food and water getting inside a living body,
becoming their Anuishta forms of Mind,Prana and Vak is crossing or exceeding their natural
 420 
 

character .That is difficult to grasp.I want to know more about it.The father gave him advice
again. It is important to note that here the only reference to Krishna ,son of Devaki and
disciple of Ghora Angirasa ,as a historical personage and a part of Angirasa Guruparampara
is mentioned .
Khanda 18
Sl 1
Mano brahmetyupaaseethetyadhyaathmathaadidaivathamaakaase
brahmetyubhaymaadishtam bhavathyadhyaathmam chaadidaivatham
Sl 2 thadethachathushpaadbrahma. Vaakpaada : praana:padaschakshu:paada:sothram
paada ityadhyaathmam.Athaadhidaivathamagni:paado vaayu :paada aaditya:paado
disa:paaada ityubhayamevaadishtam bhavatyadhyaathmam chaivaadidaivatham cha
Sl3 : vaageva brahmanachathurtha:paada:sogninaa jyothishaa bhaathi cha thapathi cha
bhaathi cha thapathi cha keertyaa yasasaa brahmavarchasena ya evam veda
Sl 4 praana eva brahmanaschathurtha:paada: sa vaayunaa jyothishaa bhaathi cha thapathi
cha .Bhaathi cha thapathi cha kertyaa yasasaa brahmavarchasena ya evam veda
Sl 6 .Srothrameva brahmanaschathurtha :paada:sa digbhijyothishaa bhaathi cha thapathi
cha. Bhaathi cha thapathi cha keertyaa yasasaa brahmavarchasena ya evam veda ya evam
veda
It is clearly said how the Iswara which is Manomaya and Akaasaathman is known Brahman
by the common characteristics.Now ,the upaasana begins to visualize Brahman
(samasthaBrahman)which is a combination of mind and aakaasa.
Sl 1
Do upaasana on mind as Brahman.This is Adhyathman.Do upaasana on Aakasa. This is
Adhidaivatham.Both adhyathman and adhidaivatha are advised. With what antha:karana one
does analysis(manana)or thinks that mind itself is Brahman. This vision(darsana)is knownas
Adhyathman.In which there is right(avakaasa)for revelation,movement,and residence for all
things including stars,galaxies,and nebule as well as all living and nonliving beings ,that
thejorasi(ocean of light)is called Aakasa (because it gives avakaasa for sarvam) and that
aakaasa is also meditated upon as Brahman.This darsana which is about devathaa
(devathaavishaya)is called Adhidaivatha.Both mind and aakaasa are subtle(sookshma)and
allpervading.Therefore it can be known only by such a faculty.Brahman is subtle and
sarvagatha and known by mind and aakaasa only which are also subtle and sarvagatha.That
which is upaadhiheena can be known by only an upaadhiheena .Therefore to know Brahman
we need mind and aakaasa.Both adhyathma and Adhidaivatha thoughts are needed.The
knowledge of psychology of yoga and knowledge of Jyothisha or science of the lights are
both essential for this.
Sl 2
Brahman has four paada.Vaak,praana,chakshu,and srothra.These are adhyathman. Agni,
vaayu, Aditya and disha are Adhidaivatham.Thus the Brahman which is both adhyathman
and adidaivatha are advised.
Sl 3
Vaak is the 4th paada of Brahman.It is revealed and heated by the jyothi of agni.The one who
knoes this gets fame,and Brahmavarchas and does thapas. Vaak of a person depends upon the
the three previous paada the praanan , darsana and sruthy.(the life,the observation and the
listening).Therefore vaak is said to be the 4th paada.By the vaak the mind reaches ,grasps or
cognizes and becomes interested in the subjects said or listened to.Therefore it is said to be a
chathushpaath in two ways.Becauase it is the 4th paada after 3 paada ,and because it wanders
as cattle in the heard or listened subjects to enjoy or grasp it.The vaak is only one paada of
the mind.Mind has a paada of smell (graana) with which it enters subjects of fragrance.
Similarly the chakshu and srothra has its own subjects of entry.The agni,vaaayu ,Aditya and
 421 
 

disha(directions)are in the udara(stomach)of the AakasaBrahman like Goshpada(the

footmarks of cow) too small and insignificant or very sookshma.Brahman is allencompassing
and in it the sun and solar system and winds of the earthly atmosphere etc is only a
paramaanu. In word there is agni.If we add oil or ghee we find agni burning bright .Similarly
if we take in good nutritious food like ghee our vaak become strong and we become
vaakvisishta (good vaak)and an orator of expertise.Thus one becomes famous in all worlds.
The vaak originate from face with enthusiasm if we eat ghee just like agni.This effect of vaak
gives one vidwathphala(scholarship)which brings keerthy,yasas and Brahmavarchasa and
thapas ,says the sloka.
Sl 4
Praana is 1/4th of the paada of Brahamn.It is revealed and brightened and heated up by
jyothis of vaayu.Knowing this ,one is lighted up by keerthy,yasas,Brahmavarchas and thapas.
Sl 5
Chakshus is 1/4th of the paadas of Brahaman.It is revealed,brightened and heated up by the
jyothis of disha(directions).Knowing this one become bright by yasas,keerthy,
Brahmavarchas, and thapas. One gets knowledge of objects by cognizing the form(roopa)
smell(gandha)sabda(name/sound)etc of objects.All sensory knowledge about body of living
and nonliving objects and of the seen universe is obtained by this only.When this vidya is
comprehensively learned,analysed and thought about and cognized,from such a mind the
words flow out for expressing that knowledge.The human consciousness(pragna) can travel
from seen worlds to unseen mental worlds and back and see Brahman in both and everywhere
, provided the mind is very subtle and trained to seethe subtle .Brahmagnaani thus obtains
two effects.
1.That scholarship or panditya which others see in him and his words.This is the seen
Vidyaaphala.
2.The attainment of Brahman(Brahmapraapthy.)This is the adrishta(unseen by
others)vidyaphala.
To meditate on Mind as Brahman is when one is talking about the human body . But when
we consider the cosmic Purusha’s body it is not so .Then one has to meditate the spacetime
(Aakaasa )as Brahman .That is ,the mind in human body and spacetime in cosmic Purusha’s
body are to be meditated as Brahman and are alike .The organ of reflective thought in man is
equivalent thus to spacetime continuum in all respects .When this equality is taught and mind
is reflectively understood as spacetime continuum meditation on Brahman is more and more
perfected . Brahman has four feet . Speech or Vaak,Smell or Praana (breath) , eye
(visualization) and ear ( sound and listening ) .These four feet exist in a reflective mind as
well as spacetime in the same manner . Fire or agni is energy and it is one foot . Air or vaayu
/winds is a second foot .Sun is the third foot and directions are the fourth foot . These are then
equated with the energy (bioenergy) in body,life breath ,power of sight and hearing .Speech
or vaak is the foot or paada which shines and warms with the light of energy or fire .The one
who has this light or shining power of word becomes famous and has Brahmavarchasa and
splendour as we find in orators,literary people and musicians etc .This is the mind power and
the power of cosmic purusha within . Praana or life breath is the winds and air and eye is the
Sun of cosmic purusha . And ears are the directions and all these functions together as a
whole to give glory,fame and Brahmavarchasa .They are described as four distinct parts just
for our easy understanding but being a perfect whole they are not different but manifestations
of same energy and is Eka or one .Astronomy ,music , visualization techniques in meditation
and speech or communication skills are all thus emanating from the same bioenergy as part of
 422 
 

the cosmic energy .

Khanda 19
Sl 1.
Adityo Brahmetyaadesasthasyopavyaakhyaanamasadevedamagra aaseetha.
Thathsadaaseethathsamabhavathadaandam niravarthatha sathsamvatsarasya
maathraamasayatha thannirabhidhyatha the andakapaale rajatham cha suvarnam
chaabhavathaam
Sl 2
Thadyadrajathamseyam prithivi yathsuvarnamsaa dhouryajjaraayu the parvathaa
yadulbamsamedho neehaaro yaa dhamanayasthaa nadyo yadwaastheyamudakam sa
samudra:
Sl 3 atha yathajaayatha sosaavaadityastham jaayamaanam ghoshaa
uloolavonoodathishtanthsarvaani cha bhoothaani sarve cha
kaamaasthasmaathasyodayam prathi pratyaayanam prathi ghoshaa
uloolavonoothishtanthi sarvaani cha bhoothaani sarve cha kaamaa:
Sl 4
Sa ya ethamevam vidwaanaadityam brahmetyupaasthebhyaaso ha yadenamsaadhavo
ghoshaa aa cha gacheyurupa cha nimrengerannimrengeran
Sun is a 1/4th of Nishkalabrahman. Aditya was said as one paada of NishkalaBrahman.Now
it is asked to do upaasana of Aditya as SakalaBrahman. To cognize the origin of one paada of
universe ,the solar system with earth as its subdivision or organ,one has to do upaasana of sun
as SagunaBrahman.
Sl 1
The advise is Adityan is Brahman.Its explanation is thus:At first there was nothing to be seen.
Then this originated and grew into an egg(anda).For one samvatsara(year)it remained as such
without movement ,and then it broke.In the eggshell the rajatha (silver)and suvarna (gold)
were formed. Though the upaasana is on Aditya ,the origin of the solar system as well as the
entire cosmos is conceived here in a nutshell.This cosmos which we now know with form and
name did not exist at first .We are first asked to imagine that state of asath (untruth state of
universe when it did not exist).Then the question comes : From asath(nonbeing)how can sath
(being)arise?Or from untruth how can truth arise?This sathkaryavaada is not contradicted by
the imagination or supposition which is a teaching method.Because the supposition or
imagination is for the proof of origin of entire seen naamaroopathmaka cosmos from unseen
subtle energy of Brahamn which is the real absolute truth itself.Since in the beginning no
 423 
 

name or form existed to cosmos ,the word asath or soonya is used ,not because it was soonya
or empty .It is the first symbolic language used by Indians for describing Brahman in a
mathematical sense.The absence of a manifested form and name is explained by this
imaginary mathematical supposition.The giving of a name is by a human being.The seen
unverse is from the view of a human being sitting on earth.When we are asked to imagine a
state where there are no such names or forms given to objects or cosmos,we are taken to the
beginning of time when the solar system,the earth and human race on it was not created.The
vyaakarana(expansion)of name and form for human beings start from formation of sun and
its energy which brings cyclical rain and food and life on earth.So Aditya is the basis of life
on earth.Without sun no earth and its life and no human being to learn and observe and make
science and art etc.Therefore one has to cognize that the pragna for learning comes to human
being from energy of sun.Without a sun ,there cannot be a solar system.Even if it was there it
might have been engulfed in darkness and without life forms on it.The praani(life forms)to
know it with pragna would not have been formed on earth or anywhere else in solar system
without energy from sun.Therefore the truth or sath of the earth and its beings is due to the
sun.Here Sankara says:-“We say that with the demise of Pooornavarman who was the abode
of all good qualities(sadguna)the Raajakula or race of kings became asad(untruth/empty)on
earth”.Similarly if sun is set forever ,one has to understand the end of solar system and beings
on earth also.Not only that .Here the subject of discussion is not whether the jagath is sath or
asath .But how to do upaasana of Aditya as Brahman.And this khanda has its upasamhaara
(end )saying Adityam Brahmethyupaasteh by the rishi. That which was asath or felt to be
asath became sath.That is one which was movementless ,vibrationless and therefore not felt
(felt as untruth/nonexistent/asad)started to have vibrations and movement and by that
movement or function like a seed germinates and life comes out or manifest from it ,became
expanded in form and name .Thus it in course of time became a gross thing .It started to be
seen as a gross egg and in the aapas of garbha(waters of the pregnancy)it started to do
samvritha(cyclical movement)and this revolutionary cyclical movement was felt by beings
later on.Here one notice a special feature.Anda is egg in Sanskrit.But here the rishi use the
term aand by lengthening the first swara a.In vaidik sahitya there is freedom to lengthen
swara like this in chandas for singing it.This is especially so in saamaveda which is sung as
music.Not only that.The term aandu means an year in Tamil and other south Indian
languages. Here the samvritha or revolution for one year is spoken of.The samavarthana or
function of equalizing for one year by revolution is mentioned.Unless one observes a
minimum of one year , one cannot understand the revolutionary properties of lunisolar year
and its relation to earth and its phenomena and this is the time taken for samaavarthana of a
Brahmin,Kshathriya and Vaisya student who enters education.This is the smallest unit needed
for observation of the fourdimensional system with time as the chathurthamaana.To measure
that is timeless ,one has to use the unit of time which is related to a lunisolar calendar
observed from earth. The egg became two after one year.The measurements of revolution and
the divisions are done by an observer on earth-a human being.So this speaks of the first
human being who had this special knowledge of astronomical measurement based on
observation.This observer divided the egg into two for the purpose of easy understanding and
learning and due to regional peculiarities of observation from the two halfs of the globe.He
decided the egg has two halfs .One is the suvarna or golden half or the day(ahas)which starts
from east where sun rises.the other is the rajatha or the rayi or rathri which is in the western
hemisphere where the sun is seemingly setting.They divided the year(samvatsara)into the six
month period of Utharayana as the day of the year and the six month period dakshinayana as
the night of the year.There is no difference between kaala(time)and desa(space)and t is a
single entity kaaladesa (time-space).Th edivision of kaala is thus division of space as well.
Without dividing the globe and the prapancha as the two halfs of rajatha and suvarna ,
 424 
 

observers on earth cannot study or understand it properly.So this division has come only late
in the development of human pragna and knowledge and a calendar of this type to develop
human race had to go through several thousands of observation .This is the significance of
such texts for us,the human race of 21st century ,the successors of these ancestors .This
should not be taken just as the heritage of the Indian race but of the entire race of humanity
and its consciousness . When we consider the solar system as the egg within the waters of the
stomach of the Lord,the upper part is the golden Suvarna or Aakaasa and the lower part is the
darker Rajatah Prithwi with the mind of the observer on it.In time Rajatha is night and sunset
while suvarna is sunrise and daylight.The prithwi in this egg is then described.
Sl 2
The lower half of the skull became the rajatha with the earth(prithwi).The upper half became
the suvarna ,the dyo..The jaraayu(placenta)are the mountains. Ulba(the membranes)are the
clouds which bear the water droplets (neehaara). The rivers are the blood vessels (dhamani)
which bring nutrients.Oceans are the udaka(waters)within the womb .In this garbha
(pregnancy) of the Cosmos was born the Sun or Aditya.
Sl 3
From this was born our sun.When he was born there was ghosha(sounds).All the bhootha
(elements)and all desired objects(kaamyavasthu)arose with him.Therefore in every rise of the
sun we hear the ghosha (sounds)and awakening of all elements and all desires . The ghosha in
the sunrise is the Uloolava or Uroorava which is the sound that expands everywhere as
sarvavyaapi (pranava).Aditya is the first puthra of God.Just like the subjects singand make
auspicious sounds in the birth of the first son of a emperor,all beings rejoice and make
auspicious pranava sound in the birth of Aditya in cosmos.When sun was born along with
him was born the sounds(light and sound born together)and with it all life forms and
nonliving things and the desired objects were born.Beings on earth desire women(men),
food,water,fresh air,beauty,comforts,riches and so on.All these were created only with the
sun and his energy.In every sunrise we see the honeybees and beetles singing glory of it,birds
singing in praise of it,animals awakening and making pranava sounds ,and starting functions
as if newly awakened and created from a slumber akin to the first slumber of pralaya.Thus
the birth of the sun became causal to the origin of this samsaraprapancha.
Sl 4
Knowing this if one does upaasana on Brahman ,he/she gets the ghosha which is sadhu and
which makes one blissful and happy. If we do upaasana of the first-born son of God as
Aditya, we get the same bhaava and guna of Aditya and its effects are seen immeadiately.The
sound that is sadhu or saadhava is the bright and praising sounds.It does not have any
association with sins or adharma.That is why it is sadhu.In that sinless way ,the upasaka of
the sun is praised by all. Those praises will reach him/her and make him/her happy . How to
meditate on this part ?As Sakalabrahman ,as a visualized,manifested Brahman . This gives us
the knowledge of energy for our earth and its beings as well as the origin of the sourayootha
or solar system . The advice here is Aditya or sun is Brahman. Its commentary is as follows:
At first nothing of the seen things existed .Then all these originated and evolved and grew
into a egg (anda) which for one year was functionless(inactive/inertia) and then split into a
Rajatha (silver)and Suvarna(golden) halves. We have to first reflectively imagine a spacetime
when nothing existed .This imagination does not become opposite to the question of
Satkaryavaada ,:How can truth be originated from untruth”? The reason is,here the
imagination is done to prove that the seen and heard universe with name and form is
originated from TRUTH which is unmanifested Brahman . Only because it is unmanifested ,
the imagination is applied and the feeling of nothingness created .It is not nothingness but an
imaginary nothingness to grasp the real truth of Sath . To understand the unmanifested truth
this imagination and visualization technique in mindspace is essential .Man and his names,
 425 
 

forms and its Vyaakarana (grammer in English) but manifestation of something (whether
language,form or name) in Sanskrit depends on Sun and its energy . Without solar energy
there is no life on earth and no man and his mind too. Therefore for a human being’s prajna to
be manifested ,and to understand solar system and cosmos ,Sun is essential .If sun was
nonexistent ,the solar system would have been unmanifested and man would not have
appeared on universe ,on earth .This is called a darkness or thamas which covers the prajna .
The truth as wisdom,knowledge,reflective thought etc as far as human beings are concerned
originated only because of solar energy .Here Sankara says: With the absence of
Poornavarman who was an abode of all qualities,the entire royal family came to an end “ –
Like that in the absence of sun entire solar system as well as life on earth comes to an end
.Here the subject of discussion is not whether the universe is tru or untrue .But the method of
how to meditate on Aditya or sun as a sagunabrahman and at the end of the chapter the rishi
ends with the words “Adityam Brahmetyupaasthe”. When one say that asath became sath ,
that which was felt as motionless and inertial and hence felt as asath , when the vibrations and
movements started , by that minimal action itself became manifested as if from a seed ,the
tree comes out slowly and steadily . Thus from the unmanifested egg of Brahman the
manifested egg called Brahmanda became visualized in the first reflective human mind also .
When man experience the function of movement and cyclical movement of this Brahmanda
or cosmos ,the entire process lead to highly evolved wisdom . Here the word Aandam is used
for Andam .There is a freedom in Vedic literature and in music of saamaveda to utter swara
(letters) as elongated vowels . Moreover , aandam in Tamil and Dravidian languages is an
year or samvatsara . Only if a person observes the cosmic and seasonal cycles at least for an
year continuously , one can understand the function of it (the aandam or andam as egg of
universe). The measurement unit of the observation of the cosmic unit from earth is an year
for man .This smallest unit also is meant by that vedic word . The observer thus divided the
year into two halves .The day is golden and night is silvery .This when applied to entire
cosmos,earth is silver and sky is gold . Time is thus divided into utharaayana and
dakshinaayana depending on sun’s relation with earth .Each has 6 months.Since time and
space are same and inseparable division os time and space is same .The division of time into
two halves of silver and gold is also division of space into corresponding gold and silver
.Considering the Brahmanda as floating in the Garbodaka( water within womb of timespace)
the silvery part is earth and golden part is sky. In time silver is sunset and night and gold is
sunrise and day .In that Anda or egg how was the earth formed ? The silvery half on lower
part of egg transformed into earth and its moon. The golden part on above became the
spacetime where the sun and the stars are positioned. On earth the placenta are the mountains
. Membranes are the clouds which bear water droplets. Rivers are the arteries . Oceans are the
waters within the womb. In this womb of cosmos was born the sun . When sun was born
there was sounds of success . It is called uloolava (uroorava) or the sounds that spread
everywhere . Sun is the firstborn sun of God. When the firstborn son is born the subjects
make musical sounds.Like that birds and living beings make sounds when sun rises. When
sun was born all food,and desirable objects were created out of him. Therefore ,in each of his
risings(days) the musical sounds are made by living and nonliving things regularly . All
bhootha(elements) and all desires gets up wlong with him,every morning from their slumber
.Birds and winds and honeybees make music . Animals start their actions and sounds and
man starts his rounds . Each sense organ starts functioning with vigour after a good sleep of
thamas .Thus sun is cause of all our activities and this samsaara on earth .Knowing this do
meditation on sun as Brahman .By doing so ,upaasaka becomes one with sun,and gets the
qualities of sun .This effect is very quick . This sabda (sound) is saadhava(saadhu means truth
and is shining and good) and by such truthful sthuthi /keerthana( songs of praise) on sun,the
firstborn, we become blessed and we make the sun happy too .Our praises reach the sun
 426 
 

,makes sun happy so that he bestows energy on us and we become one with him so that we
too become shining with glory and famous and our words become truth,our minds and our
actions become pure and truthful .
Chapter 4
Khandam 1
Sl 1 Om Jaanasruthirha Pouthraayana :Sradhaadeyo bahudaayi bahupaaakya aasa: sa ha
sarvatha aavasadhaanmaapayaanchake sarvatha eva metsyantheethi
Sl 2.atha ha hamsaa nisaayaamathipethusthadwaivamhamsoham samabhyuvaada ho hoyi
bhallaksha bhallaksha jaanasruthe:pouthraayanasya samam diva jyothiraathatham thanmaa
prasaangksheesthathwaa maa pradhyaaksheerathi
Sl 3 Thamu ha para: pratyuvaacha kamvara enamethathsanthamsayugvaanamiva
raikwamaathethi yon u kathamsayugwaa raikwa ithi
Sl 4 yathaa krithaayavijithaayaadhareyaa:samyantyevamanamsarvam thadabhisamethe
yathkincha prajaa: saadhu kurvanthi yasthadweda yathsa veda sa mayaithaduktha ithi
Sl 5 Thadu ha jaanasruthi:pouthraayana upasusraava.Sa ha samjihaana eva
kshathaaramuvaachaangaare ha sayugvaanamiva raikwamaathyethi yo katham
sayugvaa raikwa ithy
Sl 6 Yathaa krithaayavijithaayaadhareyaa:samyantyevamenamsarvam thadabhisamethi
yathkincha prajaa:saadhu kurvanthi yasthadveda yathsa veda sa mayaidathuktha ithi
Sl 7 Sa ha kshathaanvishya naavidamithi pratyeyaaya thamhovaacha yathraare
braahmanasyaanweshanaa thadenamachethi
Sl 8 Sodhyasthaachakatasya paamaanam kashamaanamupopavivesa thamhaabhyuvaada
thwam nu bhagava:sayugvaa raikwa ityahamhyaraa 3 ithi ha prathijagne sa ha
ksathaavidamithi pratyeyaaya
It was earlier said that vaayu and praana are a paada of Brahman.How to do upaasana of tehm
is advised here in the form of a story.This story is to express the method of giving and
learning vidya(knowledge,wisdom).It also poits out how important is concentration(sradha)
lack of ego(vinaya)and giving of food (Annadaana).
Sl 1
Om.The grandson of grandson of Jaanasruthy gave away gifts of various types and food
prepared carefully .He made resthouses for travelers everywhere.And gave food in them
freely.He thought:-Let all people in all places eat this food given by me. This habit of giving
food very carefully is the nature of the race of Jaanasruthy.Whoever comes to their home
was given enough food prepared with utmost care and offered with care and respect .In all
directions where people travel for spiritual as well as commercial purposes ,in all villages
and cities ,sathra or resthouses were made for the travelers with free food and resting place .
This hospitality is the nature of the race of Janasruthy(and of. Indians as a whole until
recently.One day the king was sitting on the terrace of his palace.
Sl 2
At night swans were flying.One hamsa (swan)told the other.:-
Hohoy,Bhallaksha,Bhallaksha,Equal to the grandson of grandson of Jaanassrutha ,the light
spreads (in twilight).Do not touch it,.If you touch you will be burned. By the quality of the
giving of alms and food ,the rishis and Brahmins were pleased and those Paramahansa took
form of Hansa and came down so that the king can see and here them.Hohoy is a sthobha
which shows wonder as well as respect (towards king).Bhallaksha means one with imperfect
eyes.The one who cannot see properly.Thus the necessity of pointing out the jyothis
spreading in twilight and the jyothis of fame of the king spreading around is equated and
pointed out to the lesser intelligent companion by the Hamsa with more intelligence.The fame
of the king spreads like the Aharjyothy. If we touch that fame of light by its heat our body
 427 
 

will be burned.Thus sunlight and the fame of king are pointed out as above the rishis/hansa
and that they should fly well below it ,not touching it.
Sl 3
The other swan replied:What are you talking about ,as if he is the Raikwa who is sayugwaa.?
Who is Raikwa ,the sayugwa ?Asked the first swan. Sayugwa means with yuga.The one with
the yuga(pair) or with the timespan of yuga.But it can also mean the one with a vehicle
having two wheels.
Sl 4
Just like the one who wins over the Kritha,to whom everything below it is owned,whatever
good karma the praja do reaches the Raikwa.Whoever knows whatever Rhaikwa knows,also
gets the same.The one about whom I talked about is such like that. Kritham is a yuga
(timespan).It also is a type of Chathuranga play(chess)in which the 4 is the kritha.One who
gets kritha or 4 ,gets all below it (3,2,1 and fractions) like Thretha,Dwapara,and Kaliyuga.
Becasue 3,2,and 1 are contained in number.All the praanidharma is within Krithayuga All
dharma done by all living things on earth,is within the Rwaikwa who has the position of
Krithayuga.The one who knows this also has all praanidharma and all the yugadharma within
him/her.Jaanasruthy is doing lot of dharma.But he has not obtained this great gnaana and
therefore he is not a Yugapurusha like Rwaikwa. Desa has thrimana(three dimensions) and it
is contained within the fourth dimension(chathurthamaana)Kaala or time so that spacetime is
a single entiry.Yugapad is thus a kaalapurusha or yugapurusha who contains within his
Athman the entire spacetime and beyond with all the universes and beings and their dharma.
Sl 5
The grandson of Jaanasruthy heard the Hamsavaakya (words of swans).He remembered it
again and again with sradha and remained awake the entire night meditating on it.In the
morning the Kshathaa(son of daasi)came and awakened him with the morning songs .Then
the king asked:-Why do you praise me with songs as if I am Raikwa,the sayugwa? Kshathaa
asked:-How will the Raikwa sayugwa look like?
Sl 6
The king repeated the words said by the Bhallaksha swan.Kshathaa understood that the king
has a desire to find out and see Raikwa and he searched in all villages and towns and came
back without finding him.
Sl 7
To him who said I could not find out,the king said:-Search in all places where the Brahmins
who know Brahman(Brahmavid) reside.Sankarabhashya says that to find out such
Brahmavids , it is not the villages or cities but the lonely forests,riverbanks ,and such other
ekantha quiet places that have to be searched.Only there one can get the darsana of such
Brahmavids.
Sl 8
Thus kshathaa found out a man who was sitting alone underneath a sakata (vehicle)and
itching his body.(without doing any other thing).He asked :-Are you the Raikwa,the
sayugwa?
Yes,I am.
Hearing this the Kshathaa returned saying :-I saw.
Khanda 2
Sl 1 Thadu ha jaanasruthi:Pouthraayana:shadsathaani gavaam
nishkamaswathareeratham thadaadaaya prathichakramethamhaabhyuvaada
Sl 2 Raikwaimaani shadsathaani gavaamayam nishkoyamaswathareeratho nu ma ethaam
bhagavo devathaamsaadhi yam devathaamupaassa ithi
Sl 3 Thamu ha para: pratyuvaachaaha haarethwaa soodra thavaiva saha gobhirsthathi.
Thadu ha punareva jaanasruthi:pouthraayana:sahasram gavaam
 428 
 

nishkamaswathareeratham duhitharam thadaadaaya prathichakrame

Sl 4 Thamhaabhyuvaada raikwaidamsahasram gavaamayam nishkoyamaswathareeratha
iyam jaayaayam graamo yasminnaassenveva maa bhagava:saadheethi
Sl 5 Thasyaa ha mukhamupodgrihnyuvaachaajahaaremaa:soodraanenaiva
mukhenaalaapayishyathaa ithi the haithe raikwaparnaa naama mahaavrisheshu
yathraasmaa uvaasa sa thasmai hovaacha
Sl 1
The grandson of Jaanasruthy took 600 cows,that much nishkam(gold coins)neck ornaments
and chariot pulled by Aswathari(crossbreed between horse and donkey).
Sl 2
Hey ,Raikwa,I have brought 600 cows,Nishka and the chariot pulled by Aswathari
.Bhagavaan,Advice me the devatha on whom you do upaasana.
Sl 3
He replied:-Ha,You Soodra,Let these cows and others be yours itself.(I don’t need them).
Then the king gave 1000 cows ,nishka and Aswathariratha and again requested. Why did
Raikwa call the king(Kshathriya)a soodra?Because for obtaining Vidya giving riches is not
the method.That is a commercial act and it cannot give vidya.No Guru will be pleased with a
shishya who gives money and demands vidya without first doing susroosha and service.The
Barhmanishta will give vidya in return for money and riches is a misunderstanding only an
ignorant person will have and therefore the king called the King a soodra. Hearing the
greatness of Raikwa from swans the king became thoughtful and sad .The ardrachitha of the
king is not a visible thing outside.But the rishi who is Parokshagna saw it.According to the
saying “Suchaa abhidraavatheethy soodra:”by bodily,mental or social difficulties/hurts if one
becomes sorrowful and desperate and forget dharma that person is a sodra and such people
will not have ekagratha in vidya because they are all the time involved with their problems of
mundane world.Therefore they cannot obtain vidya.Thus in two ways ,Jaanasruthy made
himself unfit for receiving the ultimate vidya of Brahman.
Sl 4 &5
Raikwa,I give 1000 cows,nishka,Aswathareeratha,this wife and the village . Bhagavan,teach
me. Seeing her face as the door for giving away his gnaana ,the rishi said:Soodra,you are
giving me all these again.But by this face alone ,I will sing (Aalaapa)to you. King gave
Raikwaparna the village in Mahavrishadesa and his own daughter in marriage. Which are the
six sacred waters in whom one can give gnana(wisdom)? Brahmachaari, dhanadaayi,
medhaavi, srothreeyan, priyan,vidyayaa vaa vidyaam praahathaani theerthaani shanmama.
Jaanasruthy was not a Brahmachari,Medhavi,Srothreeya,or priya of Raikwa.he had given
dhana or wealth but it is not the reason why Raikwa gives his vidya.The one who gives one
vidya for another in return(vidyayaa vaa vidyaam praaha)is a sacred theertha .In return for the
vidya he gives ,the king has given his own daughter so that the rishi will get a son for
continueing the tradition of wisdom . Thus giving a vidyaroopini in return for vidya with
sradha in obtaining vidya , made Jaanasruthy fit for receiving Brahmavidya.Even after calling
repeatedly as Soodra,he didn’t loose his composure or retort back,but tried to get vidya again
. This decision and sradha to get the vidya is important for a disciple and by this alone one
can remove the soodrathwa described above(sradha in samsaric problems and being
perturbed by them is soodrathwa).The next khanda tells us what Rhaikwa adviced
Jaanasruthy.
Khanda 3
Sl 1 Vaayurvaava samvargo yadaa vaa agnirudwaayathi vaayumevaapyethi yadaa
sooryosthamethi vaayumevaapyethi yadaa chandrosthamethi vaayumevaapyethi
Sl 2 Yadaapa uchushyanthi vaayumevaapiyanthi vaayurhye vaithaan
sarvaansamvringtham ityadhidaibvatham
 429 
 

Sl 3 Athaadhyathmam praano vaava samvarga:sa yadaa swapithi praanameva

vaagapyethi praanam chakshu:praanamsrothram praanam mana:praano
hyevaithaansarvaansamvringtham ithi
Sl 4 Thou vaa ethou dhou samvargou vaayureva deveshu praana:praaneshu
Sl 5 Atha ha Sounakam cha kaapeyamabhiprathaarim cha Kaakshasenim
parivishyamaanou brahmachaari bibhikshe thasmaa u ha na dadathu :
Sl 6 Sa hovaacha mahaathmanaschathuro deva eka :ka:sa jagaara bhuvanasya
gopaastham kaapeya naabhipasyanthi martyaa abhiprathaarinbahudhaa vasantham yasme
vaa ethadannam thasmaa ethanna dathamithi
Sl 7 Thadu ha sounaka: Kaapeya:Prathimanuaana:pratyeyaayaathmaa devaanaam janithaa
prajaanaam hiranyadamshtro babhasonasoorirmahaanthamasya
mahimaanamaahuranadhyamaano yadanannamatheethi vai vayam
brahmachaarinnedamupaasmahe dathaasmai bhikshaamithi
Sl 8 Thasmaa u ha dadusthe vaa ethe panchaanye panchaanye dasa santhasthkritham
thasmaathsarvaasu dikshuannameva dasa krithamsaishaa viraadannadi thayedamsarvam
drishtamsarvamasyedam drishtam bhavatyannado bhavathi ya evam veda ya evam veda
Sl 1
Vaayu is samvarga.When fire extinguishes itenters vaayu.When the sun sets it enters vaayu.
When the moon sets it also enters vaayu. Here vaayu means the external vayu as well as
internal praana.The eye and mind when they disappear in deep sleep enters praana .Just like
that the sun and moon are said to be existent even if they disappear from human sight.
samvarjanaath samgrahanaath samgrasanaaad vaa samvarga:That is samvarga grasps
all,swallows all,merges all in itself,and discards all as well.When agni burn vaayu merges it
in its own Athmabhava .Without vaayu agni does not burn.This quality is te same that was
said for Kritha in the previous section.Agni,sun and moon are thus merging in the
praanavaayu .The ancient Indian scientists call this vaayu or cosmic winds as Pravahaanila
which moves the wheel of cosmos .In the earth it is similar to solar winds .Whenin total
pralaya even the sun and moon disappear and loose their forms their form and energy does
remain in the cosmic praana .The sun is a hot gas and to say that its form merges with the
vaayu(a form of gas)is not unscientific.The mass of moon also is divisible into paramaanu
and then it is nothing but energy.Moreover it is jalamaya (watery)according to ancient
Indians and water being the holder of praana(oxygen)in the form of neehaara (ice crystals)
makes up moon and it is from that the earth gets life for plantlife is also a scientific truth
.Thus moon also exists as vaayu only when its form is lost.
Sl 2
When aapas dries up it enters vaayu.Vaayu do aavaahana of everything into itself.This is
adhidaivatha.The upaasana is on the quality of samvarga of vaayu.This is therefore called
samvargadarsana.All varga(classes)being merged into oneself (as One)is samvarga.That is in
modern terms a classless state .The advaitha is thus a classless state of absolute energy .All
matter including sun and moon etc are merged in one single self.
Sl 3
Now the adhyathman concerned with body.Praana is samvarga.When man sleeps his vaak
merges and ends in vaayu or praana.Eyes,ears,mind become merged in praana.Praana merges
all in itself.
Sl 4
These two are samvarga.Among the bright enlightened ones the vaayu and among the living
things the mukhyapraana.
Sl 5
Once Sounaka ,the kaapeya and Abhipratharin ,the son of Kakshasena were eating together.
At that time a Brahmachari came and asked for food.They did not give. Here “Ha”sabda is
 430 
 

used to denote that this is a very old story.Kaapeya means the gothra or race of Kapi.The
Kapi gothra of South India are considered the most famous Grammarians(Vaiyakarana)and
scholars right from Ramayana period.During the sangham period it was this gothra which
gave the contribution of the great “Tholkaappiyam”,the grammatical text.The Tamil epic
Chilappathikaara,written by a Chera prince of Kerala mentions the Anthana (Brahmins)born
in the famous race of scholarly Kaappiyatholkudi(The house of Kaapiyathol or
tholkappiyam). .This story in Chandogya is older than all tehse sangam literature showing the
fame of the kaeya gothra.The Brahmachari had the ego that I am Brahmavid.If the alms are
not given how he will behave?To know this ,the two Brahmins did not give what he asked
for.
Sl 6
He said.”The KA,who is Ekadeva,has hidden the earth which is of the nature of Moving
(gamanaseela)with great chathura(squares).He,Kapeya,He Abhiprathaari, Man does not see
Him ,who lives in many ways.This annam (food)which was meant for Him,was not offered to
Him”.What does the word Ka signify? It means Prajapathy as a nown(Brahman).But as a
question Ka? It means Who? Gopthaa is one who protects and for protection the protector
hides the treasure.That ONE God who is in all cosmos and starry worlds as Adhidaivatha,
and as Adhyathman in all living things,and Adhibhootha in all elements and who engulfs
everything in oneself is amarthya(deathless)and a marthya(man who has death)cannot
understand or cognize that Paramathman. He engulfs the space with thrimaana(three-
dimensions)and the kaala(time)with four-dimensions(chathurmaana)and is thus a chathura
(expert/square .Two meanings).In Brahmi language and in IVC/Harappan script Ka is written
with four squares ,and as shown below. As the three yugas are included in Kritha,in Kakaaara
, as Brahman(as devi Kakaararoopa kalyani)all the cosmos and its beings are included.
Sl 7
Kaapeya Sounaka did analyse those words.Then he said.”Brahmacharin,We do upaasana of
that One ,who is the Athman of all enlightened,the father of all praja,the one with a golden
teeth,the eater of all,the soori(knower/scholar)the mahaantha(end or abode of all that is
great),and the greatest ,the one who is not eaten by any one,and the one who is egoless of
eating all(Anannamath).Give bhiksha to Him”. Prathimanana means cross analysis and
Sounaka does that . Logical crossexamination of the words of the Brahmacharin was done
before answering.He is the Athman of all moving and nonmoving,and therefore
Swathmadarsana is possible for all.Since he is able to grasp and swallow all and bring it out
again He is the father or originator of all.The son knows his parents. So human beings know
Him.All praja know him in different forms like Vaayu, agni,praana,vaak etc .His teeth
(damshtra are canine teeth)are the never disappearing amritha golden ones which are the ever
flowing rays of light and with those golden canine teeth ,he generates as well as takes away
everything (eats and swallows everything).Thus the form of a NriSimha is created in words
as the Viswaroopa of the Geetha here by Kaapeya.Soori is a Medhaavi ,one with medha or
sharp intellect.It is the medha which is reason for the creation of cosmos. That prajaapathy
with immeasurable Mahimaanam(greatness)cannot be eaten by any one.But He eats the
devatha or enlightened ones like Agni,vaak etc.Prajaapathy eats the vaak,agni etc.Not the
ordinary morsel of food taken by human beings.Therefore ,we do upaasana of that
Prajaapathy,not the one like you who is having the ego of being a scholar of Prajapathy but
comes and asks for morsel of ordinary food .The word Anannamath is for saying this in an
indirect way.You are Annamath,and Prajaapathy is Anannamath ,is in short what he tells the
Brahmacharin.That is to remove his ego.Then he said,we are giving Bhiksha to that
Prajapathy only ,You also make your life a Bhiksha for Him only.Then he asked his helpers :-
“Give bhiksha to this child”. Only after reducing the ego ,he did give bhiksha.
Sl 8
 431 
 

They gave food.This five and that five makes ten.That is Kritham.The food in the ten
directions is Kritham.This is Kritha which is Viraat and Annadha.

By this everything is seen.The one who knows this knows all and see all and become
Annadha(giver of food). The five Adhidaivatha are Vaayu,agni,surya,Chandra and Aapas or
waters.The five Adhyathman are praana,vaak,chakshu,srothra, manas or mind .Thus Annam
(food)and anaadam(eaters of food)makes up ten.Bhogya and Bhoktha together makes up ten.
In krithayuga there are four paada.In thretha there are 3 paada.In Dwapara there are 2
paada.In kali only one paada.These added together also is ten.Dasaaksharaa viraad.In Virat
(both in Viratpurusha with 10 directions and in Virat chandas with 10 akshara) there are
ten.According to the sruthi ”Viraatannam”.Viratpurusha is Annam or food.Even the
Viratpurusha with all the 5 adhidaivatha and 5 adhiathman combined in his being is annam
for Brahman ,the Nirguna and Virat is at the same time annam and anaadha .He is both eater
and giver of food and generator of food.As Krithayugapurusha,bhojya and bhogya at same
time,anna and annada at same time,and Dasadevathaathmaka(with ten Avathaara in a
different way) and Virat as krithasamkhya ten ,if one cognizes Him ,the cognizer also
becomes anna and annada.The ten dik or directions and all the universes seen or observed in
them and situated in them ,and their functioning and laws,become known to that scholar as
Krithasamkhya(kritha is also his work/doership/function) and He see the entire cosmos and
beyond within his mindspace .This is the real darsana or sight of Viswaroopa.The saasthragna
who see the functioning and law of this cosmos in this way as His vibhoothy becomes
Brahmagna .They alone are the Brahmana .Brahmana thus means the knower of Brahman.
This was what Raikwa adviced Jaanasruthy.By this Jaanasruthy understood that his ego that
he is a kshathriya or Brahmana is not correct.All are soodra by birth and has to acquire
Brahmanya by karma,sradha and life itself.
Khanda 4
Sl 1
Satyakaamo ha jaabaalo jabaalam maatharamaamanthrayaanchakre brahmacharyam
bhavathi vivatsyaami kimgothro nuahamasmeethi
 432 
 

Sl 2
Saa hainamuvaaacha naahamethadweda thaatha yadgothrasthwamasi bahuaham charanthi
parichaarinee youvane thwaamalabhe saahamethanna veda yadgothrasthwamasi jabaalaa
thu naamaahamasmi satyakaamo naama thwamasi sa satyakaama eva jaabaalo bruveethaa
ithi
Sl 3 Sa ha Haaridrumatham Gouthamametyovaacha brahmacharyam bhagavathi
vatsyaamyupeyaam bhagavanthamithi
Sl 4
Thamhovaacha kimgothro nu somyaaseethi sa hovaacha naahamethadeda bho
yadgothrohamasmyaprucham maatharamsaa maa pratyabraveedbahuaham charanthi
551
parichaarinee youvane thwaamalabhe saahamethanna veda yadgothrasthwamasi jabaalaa
thu naamaahamasmi satyakaamo naama thwamaseethi sohamsatyakaamo jaabaalosmi bho
ithi
Sl 5 Thamhovaacha naithadabrahmano vivakthumarhathi samidham somyaaharopa thwaa
neshye na satyaadagaa ithi thamupaneeya kusaanaamabalaanaam chathu:sathaa gaa
niraakrityovaachemaa: somyaanusamvrajethi thaa abhiprasthaapayannuvaacha
naasahasrenaavarthayathi sa ha varshaganam provaasa thaa yadaa sahasram sampedu:
After seeing entire cosmos as One ,human mind divides it into 16 parts for easy
understanding and in each it determines Brahmadrishty (eye of Brahman )itself. For this
Brahmopaasana sradha and thapas are needed.
Sl 1
satyakaamaJaabaala said to his mother Jaabaala.”I want to observe Brahmacharya. Which is
my Gothra?”
it was for going to a Gurukula and for doing swadhyaya that the child asked his Gothra. Even
now ,in modern India the schools and educational schools have to record name of parents and
religion before they give admission to a child.The ancient system of asking gothra was such a
procedure in educational institutions. This was adopted by the Europeans ,but unfortunately
as religion . Gothra is not religion.It is for assessing the strong points of interests (job
preferences –teaching,administration,defence,law and order,agriculture,animal husbandry
,service sector and sradha in each etc).Religion has no such importance .Therefore it is
foolish to ask the religion of the student.
Sl 2
She said:-Child,I don’t know.I had been functioning as a parichaarini(service section)all my
youth,and you were born at that time.I don’t know your gothra due to this reason.My name is
Jaabaala.You are Satyakaama.Therefore you are SatyakaamaJaabaala.You can say that to
your Guru” Several scholarly individuals (whom I do not want to name)have said that Jabaala
had worked in several houses as a servant-maid and she got pregnant and therefore she didn’t
know who the child’s father was.But such a unclean meaning was not mentioned by the great
mind of Sankara,the greatest commentator.His clean mind gives a clean explanation for the
woman’s ignorance.He says:-While I lived in my husband’s house ,I had to do lot of service
to the members of the house,to the several guests who arrived and during those years of
service because of those duties ,in my youth my mind never had remembrance of such things
as Gothra.Then your father died.I didn’t have any one to ask what your gothra is after his
death.” This is what the mother said according to Sankara.I find this quite acceptable.Becasue
even now in this educated world of ours the knowledge of one’s history,the names of them,
their life,their gothra etc are unknown to several men and women alike.That is the self-history
is unknown to many.Many children grow without even the knowledge of their grand parents
name .So history is not known even to educated youth of today.Then how can we say that
simply by the ignorance of such history by a woman who had lot of work to do in her
 433 
 

husband’s house be considered as sign of prostitution?Sankara is too pure a person o interpret

the mother’s in such a low manner.We should be able to see the purity of his mind from such
a beautiful explanation while other scholars make the mother of Satyakaama a prostitute of
low morals.
Sl 3
Thus he approached Gouthama,son of Haaridrumatha.”Bhagavan,I have come to live
observing Brahmacharya with you”.
Sl 4
He asked:-Soumya,what is your Gothra?
He said:-I do not know my Gothra.I asked my mother.She said:When I was a paricharini in
my youth ,I got you.I am Jabala.You are Satyakaaama.Therefore you are Satyakaama
Jaabaala. Prabhu,I am SatyakaamaJaabaala. The name Styakaamajaabaala can be also
understood as the child born out of desire for Truth.
Sl 5
He said:-No one else other than a Brahmana can say thus with so much of frankness and
honesty.Bring Samith.I will do upanayana for you.You will never deviate from truth” After
upanayana the Guru gave him four hundred thin and weak cows.And asked him:- Soumya,
Go with them.”When he started ,he promised:-I will not come back till they repeat and
become hundred.”Thus he lived several years in a forest as Pravaasi(away from home). The
cows became thousand.
Khanda 5
Sl 1 Atha hainamrishabhobhyuvaada satyakaama 3 ithi bhagava ithi ha prathisusraava
praapthaa:somya sahasram sma praapaya na aachaaryakulam
Sl 2 Brahmanascha the paadam bravaaneethi braveetu me bhagavaanithi thasmai hovaacha
praachi dikkalaa pratheechi dikkalaa dakshinaa dikkalodeechi dikkalaisha vai somya
chathushkala:paado brahmana: prakaasavaannaama:
Sl 3 Sa ya ethamevam vidwaamschathushkalam paadam brahmana
:prakaasavaanityupaasthe prakaasavanasmimlloke bhavathi prakaasavatho ha
lokaajjayathi ya ethamevam vidwaamschathushkalam paadam
brahmana:prakaasavaanityupaasthe
Seeing his sradha and thapas Vaayudeva related to the directions (Diksambandhi) came in the
form of a Rishabha(Bull) to bless him.
Sl 1
Rishabha said:-Styakaama,Satyakaama,Satyakaamaa
He did reply :Bhagavaan, Soumya,We have become thousand.Let us be returned to the
Gurukula.
Sl 2
Let me tell you the paada of Brahman.
Bhagavan,tell me.
In the east there is one Kala.In the west there is one kala.The south is one kala.The north is
one kala.This is thechathushkala paada of Brahman with name Prakaasavaan.
Sl 3
Knowing this ,if one do upasana of chathushkala paada of Brahman as Prakaasavaan ,he
becomes prakaasavaan in this world.He wins over all the prakaaasaloka. To become
prakaasavaan in this loka is to become enlightened and be famous for that.To win over
prakaasaloka is to reach the worlds of lights after death.Thus both in this world and that
world he remains the enlightened one.
Khanda 6
Sl 1 Agnishte paadam vakthethi sa ha schobhoothe gaa
abhiprasthaapayaaanchakaara.Thaa yathraabhisaayam
 434 
 

babhoovusthathraagnimupasamaadhaaya gaa unrudhya samidhamaadhaaya

paschaadagne:praagupopavivesa
Sl 2 Thamagnirabhyuvaada satyakaama 3 ithi bhagava ithi ha prathisusraava
Sl 3 Brahmana:somya the paadam bravaaneethi braveethu me bhagavaanithi thasmai
hovaacha prithivi kalaanthariksham kalaa dhou:kalaa samudra: kalaisha vai somya
chathushkala :pado brahmanonanthavaannama
Sl 4 Sa ya ethamevam vidhwaamschathushkalam paadam
brahmanonanthavaanityupaasthenanthavaanasmimlloke bhavatyananthavatho ha
lokaajjayathi ya ethamevam vidhwaamschathushkalam paadam
brahmanonanthavaanityupaasthe
Sl 1
“One paadam will be adviced by Agni”.
Next day he returned to Gurkula with the 1000 cows.At twilight he remained in a resting
place .He tied the cows.He burned a fire .He put samith in it and made agni pleased.In front
of agni,he meditated upon what the Rishabha had told him.
Sl 2
Then Agni called him:Satyakaama,
He replied:Bhagavan.
Sl 3
Soumya, let me tell you one paada of Brahman.
Bhagavan,tell me.
Prithwi is one kala,dyo is one kala,anthariksham is one kala,samudram is one kala.The
chathushkalapaadam of Brahman named Anantham is this.
Sl 3
If one knows this and meditates on the chathushkalapaada of Brahman as Anantha he too
becomes Anantha in this world and attaining anantham worlds wins over them.
Khanda 7
Sl 1 Hamsasthe paadam vakthethi sa ha schobhoothe saa abhiprasthaapayaanchakaara thaa
yathraabhi saayam babhoovusthathraagnimupasamaadhaaya gaa uparudhya
samidhamaadhaaya paschaadagne :praangupopavivesa.
Sl 2 Thamhamsa upanipatyaabhyuvaada satyakaama 3 ithi bhagava ithi ha
prathisusraava
Sl 3 Brahmana:somya the paadam bravaaneethi braveethu me bhagavaanithi thasmai
hovaachaagni :kalaa surya:kalaa Chandra:kalaa vidyuthkalaisha vai somya
chathushkala:paado brahmano jyothishmaannaama
Sl 4 Sa cha ethamevam vidwaamschathushkalam paadam brahmano
jyothishmaanityupaasthe jyothishmaanasmimloke bhavathi jyothishmatho ha
lokaajjayathi ya ethamevam vidwaamschathushkalam paadam brahmano
jyothishmaanityupaasthe
Sl 1 &2
Hansa (swan)will tell you one pada.
Next day morning he continued his journey to Gurukula.That twilight also he rested in one
place.He tied the cows.And in front of agni ,facing east he meditated on words of agni.Then a
hansa came down and called out. :Styakaamaa,
He replied:Bhagavan,
Which is this hansa?
Is it paramahansa ?Snkara says it is Aditya with his white colour and its Pathanaseela
(coming down at sunset).But I feel this cannot be true.Reasons:
1.At twilight sun is not white but red
 435 
 

2.The direction to which Satyakaama faces is east and the setting sun cannot be in east but on
west.
3.The fall of sun does not happen.And even if sunset is called the fall,it is not white and it is
not in east.
Therefore this Hansa is the Cygnus star or Dhanishta in Indian astronomy.The nearest star to
this star cluster is Abhijith ,considered as an old polestar (dhruva) which had a fall from its
place as described by Vasishta rishi.Therefore seeing a white swanshaped cluster with the fall
of one of its nearest stars is explained. And when sun sets in west,to a person facing east this
star is visible in twilight sky in Utharaayana (when the swans of the Maanasasarovara)are
said to fly in puraana.Dhanishta is the star cluster in which the oldest astronomical treatise of
Paithamahasidhanha starts its yuga .With all these reasons I consider this as the correct
explanation.Moreover ,the four advisers who give Satyakaama the knowledge of Brahman
are the four star clusters at 90 degree difference which make up the KA shape of Brahman
said before.
1Rishabha or Taurus .The stars Karthika,Rohini , .Mrigasira.This is the Orion nebula .
2.Agni. Visakha,Anizha and Ketta in Vrischika rasi .The shape of Anizha and Ketta together
makes the eye of serpent Anantha in milky ocean and the head of serpent.Sarpamasthaka is
the synonym for Anuradham.The reason for upaasana as Anantham is obvious.
3.Hamsa .The Cygnus star cluster which is Dhanishta and nearly Abhijith.The raasi is Makara
with Uthraada,Thiruvona and dhanishta.
4.Madgu is an aquatic bird.The cancer or karkitaka is a jalarasi when rains happen in south
India and several parts of North India.This bird is seen during that period in plenty.The star
clusters in cancer are Punarvasu,Pushya and Aslesha(also called the serpent’s tail).
Sl 3
Soumya,I will advice one paada of Brahma to you
Bhagavan,advice.
Agni is one kala.Chandra is one kala.Vidyuth is on ekala.This is the chathushkalapaada of
Brahman named Jyothishmaan.
Sl 4
One who knows this and meditaes on this becomes Jyothishmaan in this world and wins over
worlds which are Jyothishmathi. Jyothishmathy is the mind of an enlightened one and of a
astronomer.It is the mind of a Yogin(Visokaa vaa Jyothishmathy as in Yogasoothra).This
enlightened and wise mind of a yogin who knows Brahman is the Brahmagna mind.How
Viswamithra did penance to get this Jyothishmathy and finally got the name of a Brahmarshi
is given in SounakaHora.This is quoted by Kaikkulangara Ramavarier in his Hridyapatha
commentary of Varahamihira’s Horasasthra. Brahmagnaana is Jyothishmahy.To know the
Brahmapurusha with shodasakala as described above,Jyothishmathy is essential.
Khanda 8
Sl 1 Madgushte paadam vakthethi sa ha schobhoothe gaa abhiprasthaapayaanchakaara thaa
yathrabhi saayam babhoovusthathraagnimupasamaadhaaya gaa uparudhya
samidhamaadhaaya paschaadagne :praagupopavivesa:
Sl 2 Tham madgurupanipatyaabhyuvaada satyakaama 3 ithi bhagava ithi ha
prathisusraava
Sl 3Brahmana:somya the paadam bravaaneethi braveethu me bhagavaanithi thasmai
hovaacha praana:kalaa chakshu:srothram kalaa mana:kalaisha vai somya chathushkalaa
:paado brahmana aayathanavaannaama
Sl 4 Sa ya ethamevam vidwaamschathushkalam paadam brahmana
aayathanavaanityupaastha aayathanavaanasmimloke bhavatyaayathanavatho ha
lokaajjayathi ya ethamevam vidwaamschathushkalam paadam brahmana
aayathanavaanityupaasthe
 436 
 

Sl 1
Madgu will tell you one paadam
Next day he resumed his journey to Gurukula.At twilight he rested in one place.He kindled
fire,tied his cows,mediated on words of Hansa in front of it.
Sl 2
The aquatic bird Madgu approached him and called:Satyakaama,
He replied:Bhagavan
Sl 3
I will advice you one paada of Brahman.
Bhagavan,advice me. Praana is one paadam.Chakshu is one paadam.ears one paadam.Mind
on epaadam.The chathushkalapaada of Brahman called Ayayathanavaan is this. Madgu spoke
swavishaya(own subject)..Karkitaka is the raasi of earth and moon (swakshethra).It is the
home (aayathana)of all life forms including man who lives with water.Without that small feet
or paada no one measures the other worlds. Aayathanam naamamana:
sarvakaranopahrithaanaam bhogaanaam-says Sankarbhashya.All karana and sense organs
merge and end in mind.Therefore mind is the aayathana or abode of all senses and functions.
By the thinking mind we enjoy all our experiences. With that we aquie all knowledge.With
that we know all other worlds of existence.Therefore mind is abode of all experiences and
wisdom and with this on ehas to measure all worlds.And with such a mind only one can
measure a similar mind.A lower mind cannot measure a higher mind but a higher mind can
measure a lower mind.
Sl 4
The one who knows this and meditaes on the chathushkalapaada of Brahman , gets several
houses in this world and wins over all the worlds as his homes.
Khanda 9
Sl 1 Praapa haachaaryakulam thamaachaaryobhyuvaada satyakaama 3 ithi bhagava ithi ha
prathisusraava
Sl 2 Brahmavidiva vai somya bhaasi ko nu thwaanusasaasetyanye manushyebhya ithi ha
prathijagne bhagavaamsthweva me kaame brooyaath
Sl 3 Sruthamhyeva me bhagavaddrisobhya aachaaryaadvaiva vidyaa vidithaa
saadhishtam praapatheethi thasmai haithadevovaachaathra ha na kimchana veeyaayethi
veeyaayethi
Sl 1
He reached the Gurukula.Acharya called him:Satyakaaama.
He replied:Bhagavan.
Sl 2
Soumya,You look like a Brahmavid ,with brighness.Who taught you?
Nonhuman beings,Bhagavan.Give me your teaching ,I desire that.
Seeing the disciple with bright healthy senses,smiling blissful face ,and without any sorrows
or worry ,and satisfied with himself,the Guru understood that he has already become a
Brahmavid. When he expressed a doubt whether any other Guru had taught him
Brahmavidya, the disciple said ;-There is no other person who is efficient as you are to teach
me Brahmavidya among humans.It was nature that taught me Brahman.Not any human
being.What I understood from nature,from Prapancha may be right or wrong.I want to know
whether it is the correct thing from you,and from no one else.Therefore do instruct me.
What we have known experienced from this world of existence has to be endorsed by an
authority of a Guru.That is,swanubhoothy of a disciple has to be endorsed from the
swanubhoothy of a Guru,which for the disciple is Paraanubhoothy.This is what is meant by
this conversation.When Satyakaama said”Naaham Thad ganayaam”,it does not mean that he
does not value what the nature taught him directly.(This meaning is given by Sankaracharya
 437 
 

which is not correct according to my observation)Because in the commentary of the next

sloka the Acharya himself say that the Guru taught him the same shodasakala which the
nature taught.The word of the disciple that I do not consider what the nature taught me is
actually that I have not got endorsement of what I knew from nature from any other Guru,
therefore I am not sure about it.If otherwise,it would be belittling the disciple’s personality
and he will be just making a false praise in the face of the Guru.When what the disciple
learned from the world and what the Guru instructed becomes the same,the greatness of both
are increased.This is what is intended in the story ,according to me.
Sl 3
I have heard from people like you that the vidya which comes from the face of the Acharya
alone is the truth. Then the Guru gave him vidya which was the same .He didn’t keep back
anything.He gave everything.
Sankarabhashya here says:-“Athrahana kinchana shodasakala vidyaayaa:
kinchidekadesamaathra mapinaveeyaaya na vigathamithyartha:
Guru advised the vidya with the shodasakala without holding back anything , just as the
devathas had instructed him.With the mind which was said as the last among the 16 kalas ,we
measure our own body,senses,solar system and the moon’s movements in relation to stars,the
greatness of vidyuth or electromagnetic forces,the oceans of samsara as well as samvith ,
akaasa,anthariksha,directions etc.Everything is studied and measured by our mind only.The
16 petals are divided into four each making the 64 kala or arts.Thus shodasadalapadma is a
symbol of Brahman.
ADVISOR/ GURU NAAMA/ NAME CHATHUSHKALA
Rishabha Prakaasavaan Praachi(east)
Pratheechi(west)
Dakshina(south)
Uthara(north)
Agni Ananthavaan Prithwi(earth)
Anthariksha(around prithwi
Dyo(sky above the anthariksha
Samudra(ocean)
Hamsa Jyothishmaan Agni
Surya
Chandra
Vidyuth
Madgu Aayathanavaan Praana(life)
Chakshu(eyes)
Srothra(ears)
Manas(mind)
The Brahma has the body called Brahmanda in which all these shodasakala are included.
Without knowing this oneness no one can become a knower of Brahman (Brahmavid).

Khanda 10
Sl 1 Upakosalo ha vai kaamalaayana:satyakaame jaabaale brahmacharyamuvaasa thasya ha
dwaadasavarshaanyagninparichachaara sa ha
smaanyaananthevaasina:samaavarthayamsthamha smaiva na samaavarthayathi
Sl 2 Tham jaayovaacha thaptho brahmachaari kusalamagnenparichachaarinmaa
thuaagnaya: paripravochanprabroohyasmaa ithi thasmai haaprochyaiva pravaasaanchakre
Sl 3 Sa ha vyaadhinaanasithum dagdhe thamaachaaryajaayovaacha
brahmachaarinasaana kim nu naasnaaseethi .Sa ho vaacha bahava imasminpurushe kaamaa
naanaatyayaa vyaadhibhi:prathipoornosmi naasishyaameethi
 438 
 

Sl 4 Atha haagnaya:samoodire thaptho brahmachaari kusalam

na:paryachaareedwanthaasmai prabhavaamethi thasmai hochu:praano brahma kam brahma
kham brahmethi
Sl 5 Sa hovaacha vijaanaamyaham yathpraano brahma kam cha thoo kham cha na
vijaanaameethi the hochuryadwaava kam thadeva kham yadeva kham thadeva kamithi
praanam cha haasmai thadaakaasam chochu:
Then Brahmavidya is explained in another way ,as the gathy (way or travel)of a Vidwan
(knower)and as Agnividya.This part also is to emphatically ascertain that Brahmavidya
cannot be obtained without sradha and thapas.
Sl 1
Upakosala the Kaamalaayana,lived in the Gurukula of Guru Satyakaama Jaabaala observing
brahmacharya for 12 years.He did service to agni in the gurukula.The guru gave
samaavarthana to all his fellow students,but did not give to Upakosala and thus did not allow
him to go home
Sl 2
Seeing this the wife of the Guru asked:-This Brahmacharin is very efficient.He has served the
agni well and have thapas(has become heated up with fire).If you avoid him and discard him
like this agni will find fault with you. Even after hearing this the Guru kept silent and went
for desaadana(sacred journey to visit places)or pravaasa. Brahmachari being a true devotee of
agni ,the guru might become the subject of displeasure of fire.Yet ,the guru did not give him
samavarthana.Hearing this the disciple started to do a severe upavaasa(vow of not eating
food).
Sl 3
By his mental sorrow which was too severe he could not eat anything. Gurupathni said:-
Brahmachari,eat something.Why are you not eating?
He said:-In this purusha there are desires which flow in various directions.And diseases
too.By them I am full(poorna)now.Therefore I will not eat. The brahmachari sitting silent in
the house of Fire(agnyaagaara)and doing upavaasa is analyzing himself.Human being when
he is dissatisfied and uncivilized,there are several desires.Those desires themselves are the
vyadhi(diseases).Only when the stomach is empty one do eat.When it is full one need not
eat.Since human body is full of naadis which run in different directions taking food and
desires ,my physical body is already full of them .Therefore I need not take food anymore.I
want to burn all these gross kaama and vyaadi due to the previous food salready taken.When
all other desires like desires for food,drink,luxuries ,a householder’s life etc end only then the
hunger for wisdom happen and I will become fit for receiving gnaanabhiksha from my
Guru.This was analysed and found out by Upakosala.When he knew this ,he got immeadiate
blessings from Agni.Agni gave gnaaanabhiksah to his Bhaktha ,the moment he was ready for
it.
Sl 4
The agnis said to each other:This efficient Brahmachari has done austerity and served us.We
will advise him.Praana is Barhamn.Kam is Brahman.Kham is Brahman.
Sl 5
He said.I understood your words Praana is Barhaman.But did not understand kam and kham
are Braahman.
They said: what is KAM is KHAM.What is Kham is Kam.They told him praana and aakaasa.
Praana=Brahman
Kam=Brahman
Kham=Brahman
Therefore,
Praana=kam=kham=Akaasa .
 439 
 

This was the samavakya(equation)which the agni gave Upakosala. Without praana /vaayu life
is not possible on earth so that anyone will easily understand the saying praana is Brahman.
There are two vachya(said and famous)meanings for kam and Kham in Sanskrit.Kam is
sukha and Kham is Akaasa .Then why did Upakosala say that he didn’t understand their
meanings? If the meaning of kam is sukham alone,that sukham is kshanika or temporary and
such a temporary thing canot be Brahman.Kham ,if taken in the limited meaning of the space
occupied by a body(the space which has avakaasa for an object to occupy)that is a limited
meaning and is achethana (without chethana).Brahman being chaithanyaswaroopa (energy)
cannot be achaithanya and Brahman being limitless cannot be limited too.If we say that
praana is same as these two ,then praana is misunderstood as the gross body which is also
limited,and temporary and is matter.Therefore ,the words are a little bit confusing and
possible to have misinterpretations. The kam which is said with the adjective Kham ,is
different from the sukham of the association of senses with their external vishaya,like a lotus
that is having adjective of blue is different from adjective of red.Blue and red are the two
colours in two poles of the sunray colours spectrum.Red or raktha is related to earth
(Bhoosambandha)and blue is related to light (prakaasasambandha).Thus red and earth
represent the sensory passions and sukham from them which is transient.The blue and the sky
represent the transcendental Brahmasukha and is beyond sensory organs and earthly
pleasures. It is associated with the special knowledge related to the sky and the spheres of
light energy .The pleasures of earth is only related to the reflected light from it.kam is the
Brahmasukha here and has no relation to the earthly pleasures.It may be equated with the
blue shifts of the upper realms in modern terms.The kam is the experience of Brahman
(Brahmanubhoothy)and not vishayasukha.Kham is different from the space occupied by an
object as a blue lotus is different from a red lotus .Because it is the all encompassing energy
field in which all objects including all the nebula and galaxies exist,not a small object or
matter like a human body or a stone. For giving adjective of Brahmanubhava (Kam)to aakasa
,is it not enough to say that it is the same as Kham?Why is it repeated twice in reverse order?
It was already said that the worldly temporary things are not described by words like kam and
kham.Kham is that mandala(field)of thejoraasi(ocean of light energy)which is transcendental
(athheendriya)and subtle(sookshma)and is perpetually vibrating(kampana)by that energy
waves.When one meditates upon that mandala ,one’s mind also becomes one with it and
starts vibrating with creative energy fields.Agni is asking Upakutsa to meditate on that
mandala .To express the state of that oneness of the visesha and viseshana(the adjective)in a
mathematical term ,repetition is essential.
X=Y
Therefore, Y =X is repeated for the disciple to feel the oneness forever without any
doubt.Since Brahma experience in one’s mind and Brahamn are one
Kam=Kham
Kham=Kam
Each is the adjective of the other.Thus the co-ordinate nature of the two systems is brought
out very clearly.This makes the disciple understand that the subject is not this gross and seen
body or its gross mundane experiences but the transcendental Brahman experience and the
Barhman itself.The method is adopted to avoid any misunderstandings in the mind of the
disciple.Moreover in grammatic sense,the ka is a letter to which when Ha is added ,we get
pronounciation of Kha.The ha is here the mahaapraana which is simultaneously naada as well
as swaasa (sound and breath together).
Khanda 11
Sl 1
Atha hainam gaarhapatyonusasaasa prithivyagnirannamaaditya ithi
Ya esha aaditye purusho drisyathe sohamasmi sa evaahamasmeethi
 440 
 

Sl 2
Sa ya ethamevam vidwaanupaasthepahathe paapakrityaam lokee bhavathi
sarvamaayurethi jyogjeevathi naasyaavarapurushaa:ksheeyantha upa vayam tham
bhunjaamosmimscha lokemushmimscha ya ethamevam vidwaanupaasthe
Sl 1
Garhapathya agni advised:Prithwi,Agni,Annam,Aditya ,these four are my body.I am the
purusha seen in Aditya .I am. Annam (food and earth are bhojya(enjoyable).But agni and
Aditya are not eaten by beings but have the nature or quality of swallowing all ,digesting and
maturing all,revealing and enlightening all,etc.Thus they have sadharmya(similar functions).
Surya is Garhapatya agni which includes the householder’s life of eartly matters,food ,
preparing and producing food and progeny and energy related to such recycling.
Sl 2
The one who know this and meditates kills all sins.Wins over all worlds.Gets sarva lifespans .
Leads a great bright life.In that purusha’s race the santhathy (progeny)never ceases.In this
world and that world he is protected. This advaitha is to know food,its eater,the enjoyment
and enjoyer,earth and sun ,agni and consciousness as one .That is to know oneness of
whatever is within oneself as that within everything and within the sun .
Khanda 12
Sl 1 Atha hainamanuaahaaryapachanonusasaasaapo diso nakshathraani chandramaa ithi Ya
esha chandramasi purusho drishythe sohamasmi sa evaahamasmeethi
Sl 2 Sa ya ethamevam vidwaanupaasthepahathe paapakrityaam lokee bhavathi
sarvamaayurethi jyogjeevathi naasyaavarapurushaa:ksheeyantha upa vayam tham
bhunjaamosmimscha lokemushmimscha ya ethamevam vidwaanupaaasthe
Sl 1
Then Anuaaharya Pachanagni advised.I am the Aapas,directions,stars and moon. The
purusha seen in Moon is me.
Sl 2
The one who knows this and meditates destroys all sins.Wins over all worlds . He is getting
all the lifespans.Leads a great bright life.In his race santhathy does not end.In this and that
world he is protected.Anuaharyapachanagni is Dakshinagni in the sacrifice.It is the fire on the
south side.(ancestral /pithru worship).By the association with food,and food production
cycles,by the southern side relation of pithru,by th similarity of astrology
(jyothishtwasamanya) dakshinagni is moon itself.The moon enjoys the stars as his consorts
and therefore they are considered as annam or food of moon (from a earthly observer’s
point).Because we know the star clusters and their directions by looking at the movement of
the moon near or through such directions where they are located.Therefore moon,directions
and stars are said to be one.Since it is the waters(aapas)which produce annam on earth,related
to moon and th eoushadi vanaspathy ,aapas is food of dakshinagni /moon.Just like prithwi is
annam of Garhapathya agni.Appas is the kaaranajala(causative water) that bears the
rainclouds which produce rains.Therefore it is the annam of directions and of stars.(since
stars denote directions at night for human observer).The monsoon winds(kaalavarsha winds)
originate from the diks(directions)and bring rains and make prithwi annamayi or annapoorna
(full of food).Only by this the plants(oushadi vanaspathy)grow.This leads to origin of life on
earth.Thus Dakshinagni is the originator of life on earth. This is important because the
knowledge of the northwest and southeast monsoons as Aswins (horses /translated in Greek
later on as Hippos/Hipparchus)or tradewinds that bring prosperity and wealth to nations is
mentioned in all veda texts and they are the first physicians and first astronomers as well.That
is,the Vedas can be made only in a place where the monsoon winds have made the
biodiversity of earth possible.This has to be in the equator.Not in northern Eurasia.This type
of references are often forgotten by historians when they interpret Vedas as products of the
 441 
 

Aryans of Eurasia.The Vedas of India has its origin in the subcontinent itself which has a rich
heritage due to its geographical locality in the crossway or junction of the winds that bring
rains and biodiversity of races of life forms.
Khanda 13
Sl 1 Atha hainamaahavaneeyonusaasasa praana aakaaso dhourvidyuthi
Esha vidyuthi purusho drishyathe sohamasmi sa evaahamasmeethi
Sl 2 Sa ya ethamevam vidwaanupaasthepahathe paapakrityaam lokee bhavathi
sarvamaayurethi jyogjeevathi naasyaavarapurushaa:ksheeyantha upa vayam tham
bhunjaamosmimscha lokemushmimscha ya ethamevam vidwaanupaasthe
Sl 1
Ahavaneeya agni adviced.I am praana,aakaasa,dyo,and Vidyuth.I am the purusha who is seen
in the vidyuth.
Sl 2
The person who know this and meditate destroys all sins.Wins over worlds. Become
sarvaayu. Leads a bright great life.In his race santhathy always happen.In this and that world
he is protected. By the mutual enjoyment and enjoyer nature and mutual dependence on each
other praana,aakaasa,dyo and lightening(lectromagnetic)force are one and this advaitha is
said here.
Khanda 14
Sl 1 The hochurupakosalaishaa somya thesmadvidyaathmavidyaa chaachaaryasthu the
gathim vakthetyaajagaama haasyaachaaryasthamaachaaryobhyuvaadopakosala 3 ithi
Sl 2 Bhagava ithi ha prathisusraava brahmavida iva somya the mukham bhaathi ko nu
thwaanusasaasethi ko nu maanusishyaadbho itheehaapeva nihrutha ime noonameedrisaa
anyaadrisaa itheehaagneenabhoode kim nu somya kilathe vochannithi
Sl 3 Idamithi ha prathijagne lokaanvaava kila somya thevochannaham thu the
thadvakshyaami yathaa pushkarapalaasa aapo na slishyantha evamevamvidhi paapam
karma na slishyatha ithi braveethume bhagavaanithi thasmai hovacha
Sl1
The agni said together.Soumya,Upakosala,We have revealed our vidya and the
Athmavidya.The Acharya will advice you the gathy(marga or way). The Guru came.He
called:Upakosala.
Sl 2
He replied:Bhagavan.
Soumya,Your face glows like that of a Brahmavid.Who advised you?
Who will advise me?The agni were unmanifest so far,though now they are manifested and
seen. He pointed out the agni.Guru asked:Soumya, what did they tell you?
Sl 3
He said;-They told me as follows.(and repeated what they said).
Soumya,they have told you about the worlds only.I will tell you what you desire.Just like
water which does not remain on the lotus leaf,the one who knows this will not be touched by
sins.
Bhagavan,tell me more.Then Guru instructed him thus.
Khandam 15
Sl 1 ya eshokshini purusho drishyatha esha aathmethi
hovaachaithadamrithamabhayamethadbrahmethi .
Thadyadyapyasminsarpivodakam vaa sinchathi vatmaani eva gachathi
Sl 2 Etham samyadwaama ityaachakshatha ethamhi sarvaani vaamaanyabhisamyanthi
sarvaanyenam vaamaanyabhisamyanthi ya evam veda
Sl 3 Eva u eva vaamaneeresha hi sarvaani vaamaani nayathi sarvaani vaamaani nayathi ya
evam veda
 442 
 

Sl 4 Esha u eva bhaamaniresha hi sarveshu lokeshu bhaathi sarveshu lokeshu bhaathi ya

evam veda
Sl 5 Atha yadu chaivaasminchaishyam kurvanthi yadi cha
naarchishamevaabhisambhavanthyarchishoharaha
aapooryamaanaapakshamaapooryamaanaapakshaadhyaanshadudangethi maasaam
sthaanmaasebhya : samvathsaramsavathsaraadaadityamaadityaachandramasam
chandramaso vidyutham thahpurushomaanava:sa enaanbrahma gamayatyeva devapatho
brahmapatha ethena prathipadyamaanaa imam maanavamaavatham naavarthanthe
naavarthanthe
Sl 1:
Athman is the Purusha seen in the Eye.It is Amritha,abhaya ,Brahman.Therefore if one pours
water or ghee in the eye it flows out. In Kena Upanishad the Purusha was praised as Eye of
the Eye(Chakshushachakshu).That Purusha is spoken of here.One who has an eye withdrawn
from external vishaya ,and performs all Vratha and upasana ,so that concentration is only to
the Internal Vishaya ,can see/observe or perceive this Purusha.Agni advised the Purusha
residing in the great endless eternal akasa .That Purusha himself is the purusha within
Athman,says the Guru.The Purusha within is subtle,endless and eternal. Just as th elotus leaf
is not wetted by water,the eye also is not wetted by water or ghee that flows out of it.It is only
a general law to show that the Purusha is untainted by the external vishaya .
Sl 2
It is called Samyadvaama.All vaama comes and merges with Him.In the person who knows
this all the Vaama come and merges. Why is this Purusha called Samyadvaama?Vananeeya
means that which is desirable and brilliant.All that is desirable and brilliant is within him.
Therefore he is called samyadvaama.The knower of this also becomes desirable and brilliant .
Sl 3
Since he leads all vaama ,he is called the Vaamani.The one who knows this also becomes
leader of all Vaama. Vaamani or Vaamana is given a new meaning here.The one who leads
the effects of good actions according to its merit to each living thing ,and who carrys the
good effects and whose Athmadharma is this only,that person is Vaamani.
Sl 4.He is Bhamani.He does shine(Bhaathi)in all worlds.The one who knows this also shines
in all worlds.In all worlds sun,moon,fire etc are only the brilliance of Brahman.Therefore
Brahman is Bhamathi.Katopanishad has said “Thasyubhaasaa sarvamidam vibhathy”.It leads
all the bright lights and therefore is Bhamani.
Sl 5
Such Athman whether they do pour havis or not,go from archis,from there to Ahas,and from
there to suklapaksha,and from that to Utharayana and from that to samvatsara.From
samvatsara to sun,and from sun to moon,and from moon to Electricity(Vidyuth)it shines.
From electricity a purusha which is not human, leads to Brahman.This is the way of the
Deva,called Brahmapatha.The Athman who went throuth this path do not come back to the
cyclical life of human existence. When a Brahmavith die ,the same is applicable.Whether the
priests do the last rite ceremonies or not ,the same path described above is taken by the
Athman of the Brahmavid .In this world and in the other worlds the Gathi or path of knowers
of Brahman is not dependent on karma like Rites . The blissful Akasa in the eye is considered
as Vamani and Bhamani (two qualities)and doing upasana on it,knowing Agni with prana,the
Brahmagna is not bound by karma ,even by sroutha or sraadhakarma.From Electricity a
power leads to the world of Truth(Satyaloka)which is called Brahmaloka and that is not any
human power.(Amaanava).The one who goes(Ganthaa)and the goal (Ganthavya)and the one
who takes there(Gamayithrithwa) seems threefold.But truth cannot be divided like that into
three.Brahman is indivisible.By the negation of all differences ,the sath or truth /Brahman
itself is here the ganthaa,ganthavya,and gamayithaa.Therefore the Ammanava power is that
 443 
 

within us .And that is the Paramathman.maanavam:- Manusambandhinam

manosrishtilakshanam aavartham.
That which repeats cyclically,and has the lakshana or sign of being the creation of mind,and
associated with the first ancestor with a mind(Manu). That which is beyond this is Amaanava.
Brahman is Amaanava and is beyond even the first human ancestor and has no cyclical
repetition .That is not creation of our relative mind.But Truth absolute.Beyond all
anthropological and ancestries chronologies,and like electricity seen and unseen
simultaneously .We see electricity in objects only occasionally or temporarily.At other times
it is unmanifested but is still there.Whether organic or inorganic in every object
electromagnetic light enrgy is present but manifested only temporarily.It may be like a
Schrodinger cat . That electrical power is Amaanava and its vision is the vision of truth or
existence of power/sakthy.When we get that vision we too become energetic, enlightened,and
pass through bright paths to worlds of lights.We too become Brahmavidhs.
Khanda 16
Sl 1 Esha ha vai yajno yoyam pavatha esha ha yannidam sarvam punaathi
Yadesha yannidam sarvam punaathi thasmaadesha yajnasthasya manascha vaakcha
varthani
Sl 2 Thayoranyatharaam manasaa saamskarothi brahmaa vaachaa
hothaadhwaryurudgaathaanyatharaamsa yathropaakrithe praatharanuvaakepuraa
paridhaaaneeyaayaa brahmaa vyavavadathi
Sl 3 Anyatharaameva varthaneem saamskarothi heeyathenyatharaa sa
yathaikapaadavrajanratho vaikena chakrena varthamaano rishyatyevamasya yajno rishyathi
yajnam rishyantha yajamaanonurishyathi sa ishtaa paapeeyaan bhavathi
Sl 4 Atha yathropaakrithe praatharanuvaake na puraa paridhaaneeyayaa brahmaa
vyavavadatyubhe eva varthanee samskurvanthi na heeyathenyatharaa
Sl 5 Sa yathobhayapaadvrajanratho vomaabhyaam chakraabhyaam
varthamaana:prathithishtatyevamasya yajna:prathithishtathi yajnam prathithishtantham
yajamaanonuprathithishtathi sa ishtuaa sreyaan bhavathi
This Khanda due to the general similarity to Aranyaka is called a secret Prakarana .If any
injury happens in a yagna ,as a prayaschitha to it one has to do vidhaana of the vyahrithy.And
the Rithwiks who know such karma should keep silent.They should know both the vidhana of
vyahrithy and the silence or Mouna of it.
Sl 1
Who blows is the yagna.Because he purifies everything.The one who travels by purifying
everything is the yagna.The two paths of the yagna are manas and vaak. The one who blows
constantly is the vaayu or wind.By his movement he integrates all functions.It is not the
unmoving object but the moving object that purifies .It is movement that purifies all.
Movementless things become stagnant and dirty.Since rivers flow that movement makes
them pure.The samsarachakra become pure by its cyclical repetition or flow.The word or vak
which is ever employed in uttering manthra ,and the mind ever employed in the wisdom of
Bootharthgnana are the two paths or ways of this yagna.
”Praanaapaanaparichalanavathyaahi
vaachaschithasyachotharotharakramoyadyagna”.This sruthi says by the movement of
praana and apaana(up and down movement of winds)the function of yagna of vaak and
chitha happen and that the function of chitha is more higher than that of vaak
(Utharotharakrama).So since vak and mind does the function of yagna of wind’s motion ,they
are the two yagnamarga or ways of yagna.
Sl 2 &3
Of these one path is purified by Mnd by Brahman(Brahma,the creator as well as Brahma the
Rithwik).The other path is purified by the Hotha.The word used for purification is samskara
 444 
 

and that which is thus purified by vaak and mind is called samskritha.From beginning of
Pratharanuvaka ,until the Paridhaneeyanuvaka starts one has to keep vow of silence and do
analytical reflective thinking of word,its meaning and the functional significance by
mind.Instead of that if he talks ,in that yagna only vaksamskara happen.The samskara of
mind is destroyed.A person with one leg will fall down easily by loosing balance.A cart with
onlyone wheel will loose balance and cause accidents.Similarly a person with only
vaksamskara will lead the yagna and yagnakartha into unbalanced effects and dangers.
Sl 4 &5
After beginning Pratharanuvaka until Paridhaaneeyam begins,Brahman has to observe
silence. If he does this,he is not destroying both the paths(Mind and word).Like a person with
two legs,and a cart with two wheels intact yagna moves forward.The yagna protected like this
,protects the yajamana and gives him sreyas. Therefore keep silence and analyse with mind
the word and ts meaning ,its pronounciation,its functions and effects and only after that start
speaking and teaching .
Khandam 17
Sl 1 Prajaapathirlokaanabhyathapatheshaam thapyamaanaanaam rasaan
praavrihadagnim prithivyaa vaayumantharikshaadaadityam diva:
Sl 2 :Sa ethaasthisrodevathaa abhyathapathaasaam
thapyamaanaanaamrasaanpraavrihadagnericho vaayorryajoomshi saamanyaadithyath
Sl 3 Sa ethaam thrayim vidyaamabhyathapathasyaasthapyamaanaayaa
rasaanpraavrihadbhoorityugbhyo bhuvarithi yajurbhya:swarithi saamabhya:
Sl 4 Thadyadyuktho rishyethbhoo:swaahethi gaaarhapatye juhooyaaadrichaameva
thadrasenarchaam veeryenarchaam yajnasya virishtam samdathaadhi
Sl 5 Atha yadi yajushto rishyethbhuva:swaahethi dakshinaagnou
juhooyaadhyajushaameva thadrasena yajushaam veeryena yajushaam yajnasya
virishtam samdadhaathi
Sl 6 Atha yadi saamatho rishyethswa:swaahetyaahavaneeye juhuyaathsaamnaameva
thadrasena saamnaam veeryena saamnaam yajnasya virishtamsamdadhaathi
Sl 7 Thadyathaa lavanena suvarnam samdadhyaathsuvarnena rajatham rajathena thrapu
thrapunaa seesamseesena loham lohena daaru daaru charmanaa
Sl 8 Evameshaam lokaanaamaasaam devathaanaamasyaasthrayyaa vidyaayaa veeryena
yajnasya virishtam samdathaadhi bheshajakritho ha vaa esha yajno
yathraivamvidbrahmaa bhavathi
Sl 9Esha ha vaa udakpravano yajno yathraivam vidbrahmaa bhavatyevamvidamha vaa eshaa
brahmaanaamanugaathaa yatho yatha aavarthathe thathadgachathi
Sl 10 Maanavo brahmaivaika rithwikkuroonaswaabhirakshtyevamvidwa vai brahmaa yajnam
yajamaanam sarvaamscharithwijobhirakshathi thasmaadevam vidameva brahmaanam
kurveetha naanevamvidam naanevamvidam
Sl 1
Prajapathy performed austerity on the worlds.From the worlds so made hot (thapa) he took
the Rasa as if from a cow’s udder.From Prithwi he took Agni,from Anthariksha he took
Vaayu ,and from the dyo he took the Aditya.
When prajapathy meditated upon the worlds,heat was produced and from that the rasa and
that rasa was taken as essence of the worlds .The three vyahrithiloka are bhoo,Bhuvar and
swarloka.From them the agni,vayu and Aditya as vaak,praana and Chakshu was grasped by
analytical mind and its Thapas.The essence of the three worlds is named as agni,vayu and
Aditya.By mind this essence was enjoyed by the Prajapathy.
Sl 2
 445 
 

Those three devatha (agni,vayu,Aditya)were then meditated upon by thapas. From them the
essence was taken .From agni the Rk,from vayu the yajus and from Aditya the samam was
taken.From the thrimurthy of agni,vayu and Aditya the three veda were enjoyed their essence.
Sl 3
Then he meditated upon the thrayividya thus known.Their rasa was obtained. From Rk ,
Bhoomi or earth,from yajus bhuvarloka and from Saama swarloka were obtained as
essence.Starting with vyahrithis of bhoo , bhuvar, swar loka ends with the same in a cycle.
Sl 4
In a yagna if a Rk goes wrong ,do Homa in Garhapatya agni uttering the japa
“Bhooswaaha:” By the rasa of Rk and its veerya the injury to Rk is
rectified. Samdadhaathi is a word which means to increase by Dharanaposhana and not mere
setting a injury right.That is ,if a word goes wrong,by analytical thought of mind which is
called dharanaposhana one has to increase wisdom and then set right what had gone wrong
initially due to lack of understanding.It is a method of learning and teaching for generations
of seekers of Truth.
Sl 5
When a injury happens to Yajus ,do homa in Dakshinagni uttering Japa
“Bhuvaswaaha:”.By the rasa and veerya of Yajus make the yagna fortified.
Sl 6 If a injury happens in saama ,do homa in Ahavaneeya doing japa “swa:swaaha:”By rasa
and veerya of saama the yagna has to be fortified. Brahman is the integrated thrayeevidya
which consists of all the three veda.If a wrong thing happens in yagna it is a injury happening
in Brahman .One has to do japa and homa in the three agni with three vyahrithi.Therefore to
achieve the Brahmathwa or Brahma/Brahmi sthithi (state)Sruthi gives the method:”By
thrayeevidya”.By the three veda.Three veda are the Brahman.
Sl 7 &8:
By salt the gold,by gold the silver,by silver the thrapu(tin)and by tin the seesa(lead)and by
lead the iron and by iron the wood and by wood the skin are made intertwined and fixed and
thus fortified,and in the same way by worlds,by Devatha,by Thrayeevidya ,their veerya and
rasa one has to fortify the yagna and keep it healthy.Just like a welltrained Doctor
(Bheshajakrith)protects the patient, the scholarly knowler of Brahman(Brahmavid)protects
the yagna . This is an important part.In India how much the ksharavidya,lohavidya,
daaruvidya, charmavidya,Bhaishajyavidya(Alchemy,chemistry,Metallurgy,woodcraft,
Leather industry and Medical knowledge)were considered important and how much it had
developed is shown here.
Sl 9
That yagna curves to the north.The one Brahman who knows this is spoken of by the
Anugaatha :Yatho Thatah Avarthathe thathad gachathy.Wherever it repeats ,there this
Brahma goes. About this Sankarabhashya says: Esha ha vaa udakpravana udangnimno
dakshinochrayo yagno bhavathy , utharamargaprathipathyhethum ithyartha:
When the northern side is lower,and the southern side is higher ,in such a yagna alone from
the south to north the flow happens.Therefore due to Utharayanaprathipathy , human beings
have such a yagna.From the higher south,travels to the lower North.The human race spread in
this way just like the Southwestern Monsoon starts from south and spreads up and north.The
earth has a tilt towards the north ,towards Polestar.(In Compass of the ancient mariners the
needle tilted to North)This is because of Utharayanaprathipathy. Wherever there is damage,
the Brahman reach there to heal that damage like a healer.The southern parts are higher in
Vak and Mind and therefore from there to lower Northern parts human beings migrate and
fill the gaps there . There are two things to be noted here.
1.The direction of migration of human race
2.The direction of the geodesic.
 446 
 

The saying in Bhagavad Gita is ,

Yatha yatha hi dharmasya glanirbhavathy Bharatah
Abhyuthanam adharmasya yaathmanam srijamyaham
It is the repetition of the Saamaveda saying here: Yatho Yath aavarthathe thatahd gachathi.
Since Krishna is Saamaveda among Vedas this is explainable .
Sl 10
Brahman as Maanava(human),as a single Rithwik,knowing thus protects all yagna, yajamana,
,all rithwiks like an Aswa(horse)protects the warriors.Accept only that Brahmavidh who
knows this as Rithwik.The one who does not know this should not be accepted.Should not be
accepted. By the word the Brahman who is a Maanava the human Rithwik is considered and
by Brahmathmaikyabhava he is given the same status as Brahman the protector of all
worlds.The one who does Mounavratha,who mentally analyse and earns wisdom alone is the
one who deserves the name Maanava(mana being mind). The ability to speak is in everyone
and ability to analyse perfectly is present only in a few.Therefore it is not ability to speak but
ability to mentally analyse and reflec and act accordingly that makes man a perfect
man.Though mind and vak are two paths ,vak without mind is lower than vak with mind.The
mouna or perfect calm of silence in Yogasamadhi gives us perfect analytical power of mind
and its reflectve abilities and the word uttered after this yogasamadhi of mouna is the best .If
this is not there,it will be like a person who sits on a horse without proper control over it.Only
a welltrained horse can lead the rider to the desired goal safely .The Rithwik who is wise and
who has controlled all senses and is an adept in yogasamadhi and reflective thought and who
knows his words and its impacts alone can take others safely to the goal .Such a person alone
has to be chosen for all affairs as an advisor .The villagers and kings of ancient India
followed this dictum so that they did not fall prey to selfish motives of false pretenders .In
modern world to get such people is difficult.Yet we can cultivate those tendencies in
ourselves and in next generation.For protection of the nation and the world this is essential.
Chapter 5
Khanda 1
Sl 1
Yo ha vai Jyeshtam cha sreshtam cha veda jyeshtascha ha vai sreshtascha bhavathi praano
vaava jyeshtascha sreshtascha
Sl 2 Yo ha vai vasishtam veda vasishto ha swaanaam bhavathi vaagvaava vasishta:
Sl 3 Yo ha vai prathishtaam veda prathi ha thishtatyasmimschalokemushmimscha
chakshurvaava prathishtaa
Sl 4 yo ha vai sampadam veda samhaasmai kaamaa:padyanthe daivaascha
maanushaascha srothram vaava sampath
Sl 5 Yo ha vaa aayathanam vedaayathanamha swaanaam bhavathi mano ha vaa
aayathanam
Sl 6 atha ha praanaa ahamsreyasi vyooodireham sreyaanasmyamha sreyaanasmeethi
Sl 7 The ha praanaa:prajaapathim pitharametyochurbhagavanko na: sreshta ithi
thanhovaacha yasminva uthkraanthe sareeram paapishtatharamiva drisyetha sa va: sreshta
ithi
Sl 8 Saa ha vaaguchakraama saa samvatsaram proshya paryetyovaacha
kathamasakathathe majjeevithumithi ? Yathaa kalaa avadantha: praanantha:praanena
pasyanthaschakshushaa srunavantha:srothrena dhyaayantho manasaivamithi pravivesa
ha vaak
Sl 9 Chakshurhocchakraama thathsamvatsaram proshya paryetyovaacha
kathamasakthathe majjeevithumithi? Yathaandhaa apasyantha: praanaantha:praanena
vadantho vaachaa srunuantha:srothrenaa dhyaayantho manasaivamithi pravivesa ha
chakshu:
 447 
 

Sl 10
Srothram hochakraama thathsamvatsaram proshya paryetyovaacha kathamasakatharthe
majjeevithumithi ? Yathaa badhiraa asrunuantha praanantha:praanena vadantho vaachaa
pasyanthaschakshushaa dhyaayantho manasaivamithi pravivesa ha srothram
Sl 11 Mano hochakraama thathsamvatsaram proshya kathamasakatharthe
majjeevithumithi ? Yathaa baalaa amanasa:praanaantha:praanena vadantho vaachaa
pasyanthaschakshushaa srunuantha:srothrenaovamithi pravivesa ha mana:
Sl 12 Atha ha praana uchikramishansa yathaa suhaya:
shadveesasankoonsamsvidedevamitharaanpraanaansamasvidathamhabhisametyo
churbhagavannedhi thwam na: sreshtosi mothkrameerithi
Sl 13 Atha ainam vaaguvaacha yadaham vasishtosmi twam thadvasishtoseetyatha hainam
chakshuruvaacha yadaham prathishtaaasi twam thathprathishtaaseethi
Sl 14 Atha hainam srothramuvaacha yadaham sampadasmi thwam
thathsampadaseetyatha hainam mana uvaaacha yadahamaayathanamasmi thwam
thadaayathanamaseethi
Sl 15 Na vai vaacho na chakshoomshi na srothraani na manaamsityaachakshathe praanaa
ityevaachakshathe praano hyevaithaani sarvaani bhavathi
Chapter 5
In the last chapter we saw how the forward journey happen with SagunaBrahmavidya. In
this chapter the following are discussed.How does people who follow householdership and
are knowers of Panchagni(five fires) and have controlled their sexual desires
(Urdhwarethas)and people who practice other vidya with concentration (Sradhaloonam
vidyantharaseelinam) reach this path? What is the southern path with characteristics of
dhooma (cloudy/smoky)and with repetition,or cycles which is reached by people who
without gnaana perform their karma alone?Then it discusses a third path which is full of
sorrows which is called the samsara journey ,but which is the cause for producing Vairagya
in it. Prana is the greatest among the praana. Praana is samvarga and this was said
earlier.How is prana great?How and with what it has to be meditated upon?
Khanda 1:-
Sl 1
Whomsoever knows the jyeshta(eldest)and the sreshta(greatest)becomes eldest and greatest.
Prana is sreshta and jyeshta.Jyeshta means first in chronological age.Among the star clusters
this name is given to Jyeshta in the zodiacal sign of Scorpii or Vrischika.Among men this is
,Manu .Prajapathy is by age and greatness the oldest and the most venerable person.A
person gets sense organs and vak after birth.But prana even during the first celldivision ,is
obtained within the womb of mother.Therefore prana is eldest of all other senses.
Sl 2
The one who knows Vasishta become Vasishta among own people. Vasithruthamam
means Achathdayithruthamam or that which is covered. Vasumath is the one who has all
valuable jewels.(Vasu=Jewels).The one who covers with good clothes and the one who has
jewellery .In Astronomy Vasishta is the Mizar among the Saptharshi .In Ithihasa he is the
Kulaguru of clan of Ikshwaku /Suryavansi .He is Brahmagna and valuable as a jewel .Vaak
is valuable like jewel .With vak one can reveal ,light up and also cover up our minds and
ideas.The one who has Vak or Vagdevi at his/her command is therefore Vasishta. Gnani/kavi/
scientist/Rishi is called Vasishta .If Jyeshta is the oldest chronologically,Vasishta is the
oldest among the wise people.Thus his importance is shown .If prana is jyeshta,Vasishta is
the Vak .Then what about Aditya ,the Chakshu?
Sl 3
The one who knows fixity(Prathishta)gets fixity in this and that world.Chakshus is the
prathishta. Both earth and solar system are fixed in the central spot ,the Sun .That Aditya is
 448 
 

fixed in between the Bhoo,Bhuvar,swarloka and also between Maharloka and Janaloka.If
one knows the gathy(movements)and prathishta(fixity)of the sun,one becomes a witness of
both seen and unseen worlds .His Gnanachakshu(eye of wisdom)is opened to both these
worlds . Why is chakshus said to be fixed?One without eye falls down on lands whether it
is plana or crooked.The one with eye does not fall down but is fixed to wherever he stands
and balanced by way of his/her observation power.This spatial visual intelleigence is given
and human beings are guided in balanced way by the eye .Therefore the chakshu is said to
be the Prathishta.The Astronomy is the eye of veda.And sun is the eye of kaala or time.The
role of Gnanachakshu in path of wisdom is the same.
Sl 4
The one who knows the sampada gets all desires which are humane and divine. Sampada
is the srothra or ears.It also means prosperity or wealth.In every race /family the karma of
earlier ancestors ,and their traditional jobs are made enriched by the experience they gain
and the knowledge they give to next generation mainly by oral spoken word and then by
written word.By this knowledge in professions each generation earn living and become
prosper.From all directions wealth come to the vaisya class who does karma with
knowledge . The vaisya are people who know all directions of the globe and who travel all
over world in pursuit of wealth.They get all the human desires by this karma. Sampada has
another rmeaning too.In Jyothisha Sampatha of vasantha(spring)and sarada(autumn)are
known.The one who knows these knows directions,sruthy or Karna(diagonal/shortest
route)and attains all devakaama. Bhaskaracharya finds out the imperfect squares and akarani
like √ by the method of Agranayanapadhathy which is the method of finding the diagonal
of a nonequilateral chathurasra and sruthy of a triangle with 4 koti and 3 bhuja.(sides)It is
this algebra which helped Kepler ,and allowed to give shape to Penrose triangles.The sruthy
and karma are for cognizance of Disa or directions.Sruthi is sampada.(ears and its listening
power).That gives us ability to aquire desires befitting to a Deva.Kranthpada is the same as
Utkranthipada .The word means the feet of a person who has it raised in his forward
journey.
Sl 5
The one who knows ayathana becomes ayathana of own people.Mind is ayathana. The
sensory enjoyments are dependent upon mind.Therefore mind is ayathana.One who knows
mind knows the mental functiosn of all living things.Such a person can advice on any
mental problems of the human beings.Here the meaning of psychology is not restricted to
treatment of a psychiatric or psychological illness.That also is included in the knowledge of
mind .But that alone is not enough.The mind of a great Yogin is not known by psychiatrists
who are wellversed with the average human being’s mind.So their knowledge is limited.
When the chapter began it was said Sradhaloonam vidhyantharaseelinam by
Sankarabhashya. From the above five sloka it is pointed out that ,they are people who
respect elders and great people, Astronomers, The traveling class of Vaisya who has
knowledge of all directions,and the knowers of mind.Prana(Jyeshta),Vak(vasishta)
Chakshu (prathishta)srothra(sampada)manas(ayathana) are the vidya one has to practice
with sradha(concentration) .Which is the most important among these?That is now said in
the form of a simple story.
Sl 6
Once the praana had an argument.They said:”I am the greatest .”Each of them thought they
are the greatest.This argument is also seen in Prasnopanishad where the five elements argue
and praana becomes victorious.Here it is the praanaas that are having the argument.
Sl 7
Praana approached their father the prajapathy and asked:”Bhagavan,Who among them is the
greatest? Prajapathy said: That person among you,when he gets out of the body,the body is
 449 
 

considered as the papishta(most impure)is the greatest. Papishta does not mean sinner.
Kunapam asprishyam asuchi is the meaning given.That which is untouchable,impure and
dead is papishta.By giving them a problem to solve between themselves Prajapathy gives an
answer indirectly .This is a most scientific method.One has to find out oneself by
experimenting is the message.
Sl 8
Vaak went out .After one year came back.”In my absence how did you live?
Others replied:The dumb people without speaking ,live with prana,see with eye,hear with
ears and meditate with mind. Hearing this vak understood its failure and reentered body
Sl 9. Then eye went out.After oen year he came back and asked: In my absence how did you
live? The blind people without seeing anything,live with prana, speak with vak,hear with
ears,and meditate with mind. Eye entered body accepting defeat.
Sl 10
Ears went out.After one year came back and asked: In my absence how did you live? The
deaf without hearing,live with prana,see with eye,speak with vak and meditate wth mind.
Ears also accepted defeat .
Sl 11.Mind went out and after one year came back and asked:In my absence how did you
live? The infants without mind ,live with prana,speak with vak,see with eye and hear with
ears.Infants do not have meditation or analysis but they live without that faculty having all
the other senses.They too ask for things they want like milk,sleep etc .Their body does not
become impure ,untouchable or like a corpse by absence of mind. Then ,the last of the friends
, the Praana was about to leave the body.
Sl 12
Praana ,like a great brilliant Aswa(horse) uprooting its pillar and bondage to it is about to
depart,took away all the other praana like ears,eyes,vak and mind .Then they said together:
Bhagavan,You are our Lord.You are the sreshta among us.Do not leave” If Mukhyaprana
departs the others have no existence.They too have to depart.Without life ,the sense organs do
not function.Then what remains is Kunapa or corpse which is impure and untouchable.Thus
by the experiment the praana understood and accepted that Mukhyaprana is the sreshta .
Sl 13 &14
Vak said:Iam vasishta because you are vasishta.
Chakshu said: I am Prathishta because you are prathishta
Srothra said:I am sampada because you are sampada
Manas said:I am ayathana because you are ayathana.
Here the rishi uses the term Bali.The meaning of the word is important.Liek the Vaisya
,knowing the greatness of their king pays Bali (tribute/gifts)to him,the other prana gave their
most valuable things to Mukhyaprana in this way,says Sankarabhashya. All wisdom is
dependent on the eldest and the greatest Prana. Therefore the householders respect ancestors
and elders of the race.All sense organs depend on prana ,and man considers praana as most
valuable than any other wealth. The Vasantha and saradsampada,(summer and autumn )the
directions,earth,solar system,sun,the saptharshi clusters,the polestar,depend upon the moola
or origin of the cosmos (moolam star cluster )and its jyeshta or elder the Jyeshta star cluster.
The panchagni knowers and Urdhwaretha householders do ancestral worship due to the
greatness of prana ,the jyeshta and sreshta and sampada and prathishta of everything .
Sl 15
Vak,chakshu,srothram and manas are together said Praanaas .Because all of these are Prana
only,nothing else. Each sense organ is chethanavath or energy . That energy is different
manifestations of the life energy praana .Chaithanya or energy is in body as adhyathma,as
adhibhouthikaa in five elements,adhidaivatah in the cosmic starry fields .That energy has
 450 
 

witnessed the origin of the first Hiranyagarbha ,the father of the cosmic energy itself,and it
can give birth to Hiranyagarbha according to Swethaswethara Upanishad.(Hiranyagarbham
pasyatha jaayamanam:Hiranyagarbham janayaamasapoorvam).That energy which was before
the origin of the cosmos ,(E) has to be seen in every thing with mass and gathi(velocity).And
this is now echoed in Einstein’s equations too.
Khanda 2
Sl 1 Sa hovaacha kim mennam bhavishyatheethi yathkimchididamaa swabhya aa sakunibhya
ithi hochusthadwaa ethadanasyaannamano ha vai naama pratyaksham na ha vaa evamvidi
kinchanaanannam bhavatheethi
Sl 2 Sa hovaacha kim me vaaso bhavishyatheetyaapa ithi hochusthasmadwaa
ethadasishyantha:purasthaachoparishtaachaadbhi:paridadhyathi lambuko ha vaaso
bhavatyanagno ha bhavathi
Sl 3 Thadvaithathsatyakaamo jaabaalo gosruthaye vaiyaaghrapadyaayokthwovaacha
yadyapyethaschrushkaaya sthaanave
brooyaajjayerannevaasminchaakhaa:praroheshu:palaasaaneethi
Sl 4 Atha yadi mahajjigamishedamaavaasyaayaam deekshituaa pournamaasyaam raathrou
sarvoushadhasya mantham dadhimadhunorupamadhya jyeshtaaya sreshtaaya
swaahetyagnaavaajyasya huthwaaa manthe sampaathamavanayeth
Sl 5 Vasishtaaya swaahetyagnaavaajyasya hutwaa manthe
samyaathamavanayethprathishtaayai swaahetyagnaavaajyasya huthwaa manye
sampaathamavanayethsampade swaahetyagnaavaajyasya huthwaa manye
sampaathamavanayedaayathanaaya swahetyagnaavaajyasya hutwaa manye
sampaathamavanayeth
Sl 6 Atha prathisripyaanjalou manthamaadhaya japathyamo naamaasyamaa hi the
sarvamidamsa hi jyeshta:Sreshto raajaadhipathi:sa maa
jyaishtamsraishtamraajyamaadhipatyam gamayathwahamevedam sarvamasaaneethi
Sl 7 Atha khalwethayarchaa pacha aachaamithi
Thathsavithurvrineemaha ityaachamathi
Vayam devasya bhojanamityaachaamathi
Sreshtamsarvadhaathamamityaachaamithi
Thooram bhargasya dhyomaheethi sarvam pibati
Nirnijya kaamsam chamasam vaa paschaadagnai:samvisathi charmaani vaa sthandile vaa
vaachamyamoprasaada:
Sa yadi sthriyam pasyethsamridham karmethi vidyaath
Sl 8 Thadeva sloko yadaa karmasu kaaamyeshu striyamswapneshu pasyathi samridhim
thathra jaaneeyaathasminswapnanidarsane thasmin swapnanidarsane
Sl 1
He said: What will become my Anna?(food).
Whatever is the food for swaa(dog)aswaa(horse)and sakuni(birds). Whatever is eaten is the
food(anna)of Ana. Ana is its name.One who knows this directly everything is food only.
Whatever is eaten by animals and birds contain energy (chaithanya)and praana(life).
Therefore they are all food of praana.Praana exists in all and is food of praana.The biological
world is entirely considered as the food of Praana. The derivation of the word praana:-Ana is
the dhaathu.To it add upasarga like Praa,apa,ud,vi,and sama .We get praana,apaana, udaana,
vyana,and samaana the five types of vayu or wind.Therefore the dhaathu Ana is the special
name of the praana.Whatever is food for Ana is annam (Sanskrit word for food). Therefore
entire organic world of life is considered as food only.In the regional languages to move or to
function is spoken of as Anakka.That is every movement or function or action that is carried
out in the world of existence is Ana or praana only.Sankarabhashya says:
Sarvaprakaaracheshtaavyapthigunapradarsanaartham ana ithi praanasya
 451 
 

prathyaksham naamam.
The movement of all that is manifested or revealed(Praa =that which shines/ reveals itself)
including the ray of light ,is the praana.The movement of the aapas or waters is apaana which
always goes downwards.That which goes up and which rises is Udaana.The movement of all
that spreads everywhere is vyaana.That which balances and equalizes is the movement called
samaana. These five functional movements are manifested or revealed by energy or
chaithanya and that energy is called Praana.Therefore by the prefix of the upasarga
(upasargapoorvathwa)one has to cognize the special directional movement of the type of
praana.(Praadhyupasargapoorvathwe hi viseshagathireva syath. Says Sankarabhashya).The
movement of plants, animals,birds ,human beings,planets and stars,ocean currents and winds
etc are also due to movement of praana energy .The very same praana energy is flowing
through me,through all has to be realized by the Rishi .That Rishi is Praanavith(Knower of
praana). Pranoham asmi sarvabhoothasya , sarvaannaanaam athethi (I am the life of all
elements and eats all food). The praanavith realizes this.For such a person there is nothing
except Annam in the cosmos.Aditya rises and sets in his praana.(Praanaadwaa esha udethi
pranosthamethi-Brihadaranyaka). The sruthivakya Evam vidohava udethi
suryavidwasthamethi also says the same . According to Astronomical knowledge Swana or
dog is the dogstar(Sunaka stars) and Sakuni is the bird cluster or the Hansa (Dhanishta) or
Cygnus .Whatever can be eaten by these star clusters in Cancer (Karkitaka)and Makara
Capricorn) is also eaten by the Jyeshta cluster and Antarus their ancestor.These star clusters
are eating the same zodiacal spacetime continuously and repeatedly .Antarus or Jyeshta is the
red giant which was the earlier universe of the present one and hence called the Jyeshta or
elder one.It is also known as Sarpamasthaka or the head of the serpent Anantha(Balarama
)which is the everseeing open divine eye of the elders/ancestors.The energy of earlier worlds
and the present world and the energy of worlds to come is the same and it is that energy
which exists in me also .If this oneness of energy is felt by a person he knows I am the praana
of all elements and I am the enjoyer as well as destroyer ,creator and protector of all.The
Viswaroopa darsana of Krishna in the Gita can be seen in this light only.
Sl 2.
Which is my clothes?He asked. Aapas ,They replied.Those who eat,cover it before and after
with waters (Apas).By doing so they get clothes .He becomes covered and his nakedness is
gone. Before taking food a little water is taken in.And after food also water has to be taken
in.Thus before and after food ,water is taken to cover food on both sides.Annam is praana.
That is covered by waters in front and behind.Therefore waters are the clothes of praana.
Lambuka means that which has gamanaseela or nature of movement.Clothes as waters has
movement.That which can be worn or removed is cloth.By wearing one covers body .One
become naked when it is removed.Prana is naked energy.By waters that is covered .The earth
is having her clothing of oceanic waters which has the gamanaseela by ocean currents and
which sometimes reveals the naked earth below by sudden changes or movements . Energy or
prana needs water for its flow.Radiation happens easily in things which have water
content.Therefore in all the organic things on earth ,the cells have 3/4th of water.The cells are
covered by water.Earth as well as the cells of organic forms is covered three fourth by
water.Earth is called Samudravasane devi(The divine mother with clothes of oceans).In the
upper worlds the energy from waters manifest as clouds and rains and electricity (lightening).
Therefore both earth and heaven are covered by praana and waters and electrical energy.Thus
it is said that the clothes of praana is waters.By the waters the sath chith Ananda Brahman is
covered and made anagna(not naked).There is a sect of sanyasins among Jaina who walk
naked since they think that being controllers of all senses they have achieved the Brahman
state and they need not have any covering.The covering of waters is the covering of earth or
of sansara . The wave theory of schrodinger and schrodinger’s cat experiment might have
 452 
 

been heard by the modern scientists.We can prove mathematically that one part of the cat is
dead and the other part is alive ,but when the cat dies in one world of existence ,it starts life in
another world .This law is called Ardhajaratheeyanyaya in Sanskrit.To argue that one half of
a cow is old and gray and the other half is young and fresh is Ardhajaratheeyanyaya in
Sanskrit.The aim here is not to prove that Brahman is simultaneously nagna and anagna
(naked and not naked).Therefore here one need not bring in Ardhajaratheeyanyya ,says
Sankara in his bhashya.Here what is said is how to know and meditate upon praana .That was
made clear in the beginning of the chapter itself.To praise the praanadarsana again another
story is told.
S; 3
This was taught by StyakamaJabala to Gosruthi,son of Vyaghrapada.He said:If this is told to
the dried up treetrunk,even from that tender leaves ,branches and leaves will come up. In
Mundakopanishad it was said about the Brahma state which is Shivamaya ,where all worlds
are destroyed after shaving all the hairs as a shishta or balance.That is for sanyasin.Here form
that sanyasa state of Sthanu(Sthanu means both a cut tree ,as well as Shiva). The opposite
state of origin of several worlds of Sakthy is said .This is for grihastha or householder who
wants to recreate worlds .From the waters of the milky ocean nectar is churned out .Similarly
householder churns out prana from ocean of samsara and creates new worlds of existence and
of races.Then the function of Mantham is described which is performed by the man who
knows the pranadarsana. From here onwards the Brahman spoken of is not the indivisible
Brahman beyond timespace,but the divisible and limited Jeevathman of timespace is thought
about and recreated.Therefore the functions in certain timespans and certain places are
done.For example in newmoon,fullmoon etc. The man who desires a new praja (child) has to
make his ancestors happy by Pithrukriya.The ancestral rites are for pleasing older races of
human beings and not the Gods.Because the ancestors were the root of our existence on earth
and it is their energy that is reborn as children .The southern path of Dhoomadhi (smoky)
signs is described here by Manthakriya(Churning function).This is the fertility rite
Sl 4
One who desires greatness takes dheeksha or austerities from the New Moon day and on the
night of the Full moon ,churns all herbs ,curd and honey and does Homa in Agni uttering
manthra :Jyeshtaya swaha ,Sreshtaya swaha:”The remaining part is put in the sampada. This
is yagna for those who wants greatness.Only the great people are worshipped by the Goddess
of prosperity Sree.Wealth comes near only the Sreemad.Therefore the one who desires
sampath or wealth ,who are called the Ajyapa Vaisya does Manthakriya in an elaborate
way.They need wealth and luxuries for their sons and grandchildren and extended families to
live happily .From New moon is the beginning of austerities .They sleep on floor
(Bhoosayana), does tapas,they speak only truth,and they observe Brahmacharya .In
Brihadaranyaka the Upasadvratha or drinking milk and water alone make oneself purified is
mentioned and Sankara stresses this point.Since Jyeshta star is in the zodiacal sign of
Vrischika (Scorpio) ,when both sun and moon enter this sign the householders start the
austerities.Both men and women do this .This is seen in Bhagavatha .And is still followed in
Southern India.In the works of Andal the vratha is mentioned. Vrischika austerities are the
endstage of Pithrupooja of householder men and women.The new moon of Cancer and Libra
are special ancestral worship days . Since ancestral worship is for creation of new generations
,Manthakriya is churning the ocean of lost ancestor souls and taking out the essence .For that
one should have purity of thought,deeds and words.The endpoint is on Full moon day and the
herbs grown naturally in forests,and cultivated in farms are ground in proportion and then
mixed with curd and honey and taken in a pot made of Oudumbara wood,and then churned
again .Then uttering the manthra mentioned above ,meditating on the elders of the race do
homa in agni.The agni is called Ajya since the ancestors of Vaisya are called Ajyapa.
 453 
 

Vaiswanara is the agni that digests(pachanagni)within our body.The food thus made
consisting of all herbal essences is then taken in,as Homa to Vaiswanaragni within us .By this
the body gets the necessary veerya for creating a new child.The veerya or Ojas is increased
by this food ,since for 15 days the system was purified by food restrictions like payovratha
etc.This is what we call Vajeekarana .This energy accumulation is for prajapatya or a new
child’s creation.But ,the entire energy is not needed for the Maithuna or sexual intercourse
.The balance energy accumulated in body is expended in their respective professions/jobs
which earns them sampada or wealth for continuing the samsara life.The different jobs are
done and travels made ,or farming done to create domesticated plants and animals and for
agroeconomy etc. The material that is remaining after the Homa is thus deposited in all
directions(Disa is also sampada) and the temple service of sreebali in all directions is a
symbol of this sharing of wealth with all .
Sl 5
Utter manthras in order as:
Vasishtaya swaaha
Prathishtaayai swaha
Sampade swaha
Ayathanaaya swaha
Thus give Homa in Ajya Agni and place balance in Sampada .By the uttering of these
Manthra all sense organs are made powerful and full of veerya .
Sl 6
Then move slightly away from the Fire.Take the Mantham(pot)in both your hands (as
Anjali)and utter :You are the one with the name AMA ,who wears everything that is seeen
.You are the eldest,greatest and the ruler of the empires.Bless me to have the eldest,greatest
,and rulership of empires .May I become all that.”
Here Prana is called Ama.Ama is also Amma the mother.The pot filled with the Rasa of all
the herbs ,honey and curds is the uterus of that mother.The annam or food inside it is the
Praana(new Praana).With annam ,praana is sustained and moved within body .Anna is Praana
,and therefore the living things are called Praani(Those having praana)Th medicinal healing
herbal food within the pot is meditated upon and praised here as the new life within the uterus
of Mother earth(and the new mother ,her representative in human world).Why is the prana
called Ama or Amma then? Yathomaa saha hi yasmaathe thava pranabhoothasya sarvam
samastham jagadida matha: is what Sankara says.The entire seen cosmos is within the
mother ,the Jagathjanani ,and that mother of cosmos is the praana.That is why she is eldest
greatest and the Rajarajeswary ,the empress of all empires .That Ama ,if she blesses the
aspirant makes him/her equivalent to Her.The woman if so prays become the Janani of a good
child and a man if so prays become the Janaka of a good child.Both the Samavedic
Rishiparampara of Sounaka of India and the Dogons of Mali /Thimbuktu call the Mother
Goddess as AMA .This is a significant thing anthropologically.
Ama is praana.Amazon ,Ama Terasu are terms using the same prefix Ama.(In Amazon valley
and in Japan )The Bhuvaneswari Ama in Samaveda is the prosperity Godess Sridevi who is
obtained by churning the milky ocean.
Sl 7
This Rk is slowly uttered ,dividing the Pada(word)and taking in(achamana)the contents
slowly .
First say “For the Savitha(sun)who delivers everything”.Then take in a small bit. Then say
“For the sake of food of the divine beings” and take in a little.
Utter”Sreshta and Srvadhaathama”and take in a little Utter “We do upasana of the Dhee
(intellect)called Bhaga” and take in the rest in the pot.Then either on floor or on a spread out
skin lie down observing vow of silence ,behind the Agni (or a lamp ).If you see a woman
 454 
 

,your karma is made rich . The mantham in the hand is the uterus of the Ama within the sun’s
orb having the colour of Aditya. To get that Savitha which is the originator of all the first
portion is uttered and the first part drank.The portion thus drunk is with the prayer let me be
equivalent to sun,the creator of all.Why is such a prayer?The second part says the desire for
being equivalent to sun,the creator of all and to create a new sun (new child)is for the food or
Bhojana of divine beings.Creation of a new child is creation of new annam or food.The
eldest,greatest and the ruler of earth and heaven and sustainer of it being the sun ,who is the
best Annam is propitiated so that the parents become equivalent to sun to create a new
generation equivalent to sun ,so that the divine beings are satisfied by the creation of their
new food.The word THURAM is also thwaram,seeghram or Thhornam which means
very quick or speedily.The effect of the upasana is quick .The dhee or intellect which travels
at speed of lightrays of sun is necessary to do upasana on Bhagavan SuryaNarayana.For that
the vow of silence ,vow of Upavasa (abstaining from food)as well as taking in good nutritious
food in prescribed proportion in prescribed times are needed.These increase the strength of
body(kaayabala) and mind(Manobala).If one does this and increase strength of mind,body
and intellect ,and then creats a new generation that generation also will have strong
body,mind and intellect and pure cultured and sathwik nature with veerya equivalent to
sun.This is the idea behind the ritual .So there is a strong social commitment as a enlightened
citizen of the world in the Rishi. Bhagavan is the Sun with Bhagam (sree or prosperity) that is
the creator with his consort actively involved in intercourse to procreate. Behind fire or lamp
, the rishi lies down keeping his head towards the east .There should not be any sinful
thoughts in mind and the veerya should be perfect and meditating on Surya or Gayathri ,the
Mother Goddess within the sun ,the Rishi gets the dream vision of the Devi and if that is
obtained every karma becomes fortified and all desires fulfilled quickly.This type of creating
divine dreams in temples were prevalent in Indian system and from this system it was
adopted by the Esculapean cult of Greece .
Sankarabhashya says:Sthryaadhyanishtaswapnadarsanena yatha thatha
samyathachitha:sannithyartha:sa evam bhootho yadisthriyam pasyeth swapneshu thadaa
vidyath samridham mamedam karmethi
For a person who avoids the sight of a woman (which is anishta) and controls his senses and
his chitha perfectly ,if he gets the dream vision of the Woman ,it is to be understood as
Karmasamridhi.If you see a ordinary woman it is Anishta. But if you see Gayathri devi it is
sign of your Nishta.Here the darsana becomes the sign of attainment of Suryaloka or worlds
of enlightenment and dhee (intellect). If a individual(whether man beast or bird)which travels
in the recycling path of Pithruloka or ancestral paths see the dream of sexual union between
any type of the abovesaid life forms then they come back to the cycle in that particular
form.This is mentioned in Bardo Todol in Tibetan languages and I have mentioned in Katha
Upanishad bhashya.Therefore here it is not repeated.Freudian psychology goes only upto this
as Karl Gustav Jung had pointed out . The man who takes the vow and does veeryadharana
and meditates on Sun and lies down as prescribed above as a Prajakami or Grihastha,if a
woman approaches him in Jagrad state ,she gets quickly pregnant by a good bheeja or
seed.But the Upanishad Rishi here is mentioning about the darsana of Devi Gayathri as
woman .Not the wife .Or for a Grihastha , identification of oneself as Sun and wife as the
Savithry is spoken of.
Sl 8
The sloka about it.When a desired karma is done,if one see Sthree(woman)in dream,the
karma gets samridhi .From that swapna vision .That swapna vision. The dream vision is
spoken of twice showing the importance of the vision of Devi .
Khanda 3
 455 
 

Sl 1 Swethakethurhaaruneya:panchaalaanaam samithimeyaaya thamha pravaahano

jaivaliruvaacha kumaaraanu thwaasishathpathetyanu hi bhagava ithi
Sl 2 Vetya yaditodhi prajaa:prayantheethi? Na bhagava ithi
Vetya yathaa punaraavarthantha 3 ithi ? Na bhagava ithi
Vetya pathordevayaanasya pithruyaanasya cha vyaavarthanaa 3 ithi ?
Na bhagava ithi
Sl 3 Vetya yathaasou loko na sampooryatha 3 ithi na bhagava ithi
Vetya yathaa panchamyaamaahuthaavapa:purushavachaso bhavantheethi? Naiva bhagava
ithi
Sl 4 Athaanu kimanusishtovochathaa yo heemaani na vidyaathkatham sonusishto
broovithethi Sa haayastha:pithrurardhameyaaya thamhovaachaananusishya vaava kila maa
bhagavaanabraveethanu thwaasishamithi
Sl 5 Pancha maa raajanyabandhu:pragnaanapraaksheetheshaam naikanchanaasakam
vivakthrumithi sa hovaacha yathaa maa thwam thadaithaanavado yathaahameshaam
naikanchana veda yadyahamimaanavedishyam katham tham naavakshyamithi
Sl 6 Sa ha Gouthamo Raajnordhameyaya thasmai ha praapthaayaarhaanchakaara sa ha
praatha: sabhaaga udeyaaya thamhovaacha maanushasya bhagavangouthama vithasya
varam vrineethaa ithi . Sa hovaacha thavaiva raajanmaanusham vithamyaameva
kumaarasyaanthe vaachasabhaashayaasthaameva me brooheethi sa ha krichree bhaboova
Sl 7 Thamha chiram vasetyaagnapayaanchakaara thamhovaacha yathaa maa thwam
Gouthamaavado yatheyam na praak thatha:puraa vidyaa brahmanaangachathi thasmaad
sarveshu lokeshu kshathrasyaivam prasaasanamabhoodithi thasmai hovaaacha
From a grassblade to Brahman (Brahmadisthambaparyantha) the samsaragathy is spoken of
since it becomes the hethu or cause for Vairagya in it.
Sl 1
Swethakethu,son of Aruni came to the Samithi(the assembli)of the Panchalas.Pravahana ,son
of Jeevala asked.”Kumara,haven’t your father given you instructions?”
“Yes ,Bhagavan”
Aruni means son of Aruna.Swethakethu is grandson of Aruna .He comes to the common
assembly of the five people (panchajanapada) of the Panchala which was very famous for its
learning.Panchala assembly is a parishad of scholars . The son of Jeevala ,called Pravahana is
a scholar in it.He was spoken of about in the first chapter.We found him expounding the gathi
or movement of the worlds within the Brahmakasa through the Udgeetha Parovareeya.In 1st
chapter 9th Khanda we saw Athidhanua ,son of Sunaka speaking about Pravahana’s
scholarship to Udarasandilya .Pravahana is a name showing that he is a Vaisya scholar.The
scholarly Pravahana who is an elder and great member asks the young student Swethakethu
,whether you have learned basics from your father . When a student reaches the secondary
school from primary stage,or when he comes to college after finishing his school education
,he/she has to go through some preliminary tests to know his proficiency for being admitted
into the next higher division .The Panchala Parishad being a University of higher studies is
ascertaining the eligibility of Swethakethu for entering its premises by the questions of
Pravahana.
Sl 2
Do you know where the praja go when they leave here?
No ,Bhagavan
Do you know How they recycle back ? how they come back here?
No ,Bhagavan
From where does the two paths Devayana and Pithruyana separate ?
I don’t know ,Bhagavan
 456 
 

Where does the dead souls go?How does they take birth again?The two parallel paths of
Devayana and Pithruyana ,after being parallel for some time bifurcate at some point.Where is
that Itharetharaviyogasthana (The point of separation of the two paths from each other)?
These questions could not be answered by Swethakethu.Pravahana asked again.
Sl 3
Do you know why the Pithruloka(ancestral worlds)are never filled to its full capacity?
No ,Bhagavan
Do you know how th e5th Ahuthy ,called Apas(waters)become Purushavachana (signify
Purusha)?
No ,Bhagavan.
Thousands of beings die and reach the ancestral world ,yet it is never filled up.Why does this
happen?There is always space for more and more dead people there .The five ahuthy are
sradha,somam,vrishty,annam,and rethas.The fifth one Rethas becomes purusha in 6th ahuthy
Apas.It is with concentrated (sradhapurva) ahuthy that vrishty(rains)and soma(nectar)and
annam(food)are formed.It is from them Rethas or seed (semen)is formed.When Rethas falls
in Yoni(womb)new races are formed.These are described in Indian medical texts like
Susruthasamhitha.The questions of Pravahana are related to these.These questions were also
not answered by Swethakethu.
Sl 4
Then how did you say that you have been taught?Without knowing these how one can say
that I am learned?
Hearing this he was sad and went back to his father and told him.”Bhagavan,you didn’t
Teach me properly and told me that you had taught me everything”
After educating the son,the father during Samavarthana had told him that I have taught you
everything.Now the son thinks that his father had cheated him by saying a lie.
Sl 5
That Rajanyabandhu,asked me five questions.I could not answer a single one.
Father said: I also don’t know the answer to those five questions.If I had known why should I
hide it from you? We can understand the immature nature of the young Swethakethu from
this episode.First he suspects his own father’s honesty and truthfulness.Second ,calling the
great scholar who asked questions as Rajanyabandhu .It is a downgrading term.Because a
Kshathriya ,who is a relative of a king,but is not a King himself is called a Rajanyabandhu.
The person who asked questions was not a Brahmin,not even a Kshathriya,but only a
kshathriya following a profession of Vaisya and a relative of the king.In this way
Swethakethu is insulting two elderly people who are Gurusthaaneeya to him by age as well as
knowledge.This is only a immaturity of his age.Rishi shows this immature psychology of a
youngster in such a situation . Sankarabhashya says the word Rajanyabandhu is used by
Swethakethu purposely to indicate that Pravahana must be a Durvritha( not a good person)
following sinful ways .Especially since Pravahana though Vaisya by profession, is actually a
King as well. Father of Swethakethu proclaimed his ignorance on the subject but he is not
immature like his son,.He belongs to Gouthamagothra. He has insatiable thirst for
knowledge.So he started to the Panchalasabha immeadiately to know answers to the
questions.
Sl 6
Gouthama reached the palace of the King.The king respectfully received him.Next day at
sunrise he went to the Sabha .The king asked:Bhagavan Gouthama,Ask for the wealth of
human beings as your boon” Gouthama said:Rajan,Let the human wealth be yours.I don’t
need them.Tell me the words you discussed with my Kumara “The king was in a dilemma.
The word Sabhaaga is used here.It has the meaning “Came to the sabha”.But also carries
 457 
 

another meaning .Bhaaga is Bhajana.Sbhaaaga is the one who has to be worshipped with
pooja,seva etc as sahabhaga. Bhaga or bhajana in mathematical terms is famous.It means
Gouthama is Poojamanya according to Sankara for Pravahana.And he is reaching the
Rajardha (Half of the Raja or King)in the sloka as sabhaga.Thus a respectable person,
equivalent to himself and also worshippable by him is asking for Gnanabhiksha and that was
the king’s dilemma.He cannot deny that request for wisdom/knowledge since he is most
worshippable and equal to himself.But ,for imparting knowledge there is the need for
Gurukulavasa but Gouthama has asked for it without that.
Sl 7
“Bhagavan,You live here”He requested.And after the said period of life there thus spoke.
Gouthama,the Vidya to be spoken of is something which has never reached the Brahmins
before You.In all the worlds ,only a Kshathriya has eligibility to teach this”Then he advised
it.
This is a very important point.This is a knowledge which never had been known or sought
after by Brahmins and had been always instructed and handed over to generations of
Kshathriya princes.This is what Krishna teaches Arjuna in Bhagavad Geetha also
Khanda 4
Sl 1 Asou vaava loko Gouthamaagnisthasyaaditya eva samidrasmayo
dhoomohararchischandramaa angaaraa nakshathraani visphulingaa:
Sl 2 :Thasminnethasminnagnou devaa:sradhaam juhoothi thasyaa aahoothe :somo raajaa
sambavathi
The Apas in fifth Ahuthy is known as Purusha.First ,this statement is negated.If this is
possible to be proved wrong,then it is easy to prove the four problems said earlier to be
proved wrong as well.The beginning of the effect of Ahuthy of Agnihothra was said in
Vajasaneya Upanishad(Brihadaranyaka).According to it, Utkranthi,Gathi, Prathishta,
Thripthy,Punaravrithy and Prathyuthana into worlds are the six problems discussed.There
itself they are negated also.the vaa ethe Ahuthy huthe uthkraama thathsthe anthariksham
avisathasthe anthariksham eva ahavaneeyam kurrvathe vayum samidham mareechireva
suklaam ahuthim the anthariksham tharpayithasthe thatha uthkramatha:
These Ahuthy does Uthkramana(Uthkranthy or going up)and reach Anthariksha. There
covers the Athman in subtle or sookshma apoorva (not in the prior form) form.Anthariksha
itself makes Vayu the samith(grass)and Ahavaneeya agni.The mareechi or lightrays become
the white(sukla)Ahuthi. Thus making the Anthariksha Tharpitha ,they rise again from there
.In this way , by orderly rising up above each ,it transforms into Rethas in purusha.From there
it enters woman and again rises up in this earth (as new creation).This is the new Uthana said
in Vajasaneya.Here it is said that from Agnihothra,the transformation signs to the sookshma
apoorva ,being divided into five and thus doing Upasana of fire is for the Prathipathisadhana
(sadhana for affinity) of Utharayana pathway..The words like “Hey Gouthama,those worlds
are Agni”etc are pointing out this meaning.There are two Ahuthi done in morning and
twilight in the two sandhya in Agnihothra.With sradha (concentration)do homa of Milk in it
,imagining as Ahavaneeya,samith,Dhooma,Archira and Vispulinga. Thus become the doer
(kartha)as well as the Karaka and visualize being going upwards into anthariksha and the
upper cosmic worlds in an orderly way , ascending each Loka one by one .Thus when we go
up (Uthkranthi)the gross Annam becomes the subtle elements(Sookshmabhootha).By doing
Homa of these Sookshmabhootha with sradha and since it is offered with Apas
(Apsamavayithwa)it becomes integrated with water both the sabda Sradha and Apas are used
for it.Thus Agni is that place where the sradha and apas (the subtle annarasa as apas is being
offered with subtle sradha) are being offered as Homa.That which is associated with Agni is
called samith.Thus the bhaava of Agni in Ahuthi is explained.The place where it is
 458 
 

offered,the annam and apas offered,as well as the sradha of the one who offers is Agni
itself.All these are in essence subtle Fire /agni/energy alone.
Sl 1
Those distant worlds,Hey ,Gouthama is Agni.Their fuel is the sun.Their smoke is the rays.Dy
is the Archis or flame .Moon is the angara or carbon.Nakshathra or stars are the vispulinga or
sparks. In agnihotra how Ahavaneeyagni becomes the place of Homa ,like that Dyuloka or
cosmic world is considered as the place where everything in cosmos is being offered as
Homa.The fuel for that cosmic fire is our own Sun .The rays go up as dhooma from it .(This
is the dhoomamarga). By similarity to light ,the daytime is called the flame.When this flame
is extinguished we find moon which sometimes lights up and sometimes become totally dark
as a carbon (angara). The stars are as if several sparks of the cosmic fire is being seen spread
out in all directions.When the agni of the cosmic fire burns the stars are seen as its sparks
everywhere in all directions .It is not from moon ,which is carbon,but from cosmic agni that
the sparks are flying.The carbon is used to denote position of the sparks by a person looking
from the earth’s surface.
Sl 2
When into this fire the divine beings does Ahuthy with sradha ,from that Ahuthy is born
Soma,the King.
584
This is Adhidaivatah.Therefore the King Soma is not the moon of the earth.It is the integrated
Sradha and Apas which started the effect of Chandra or moon and which went up to cosmic
heights in form of cosmic energy .This in its subtle form reach cosmic worlds as integration
of waters of earth and concentrated intellect of the person who offers it.Sradha is
concentration with total belief and surrender in something.Without that no karma can be done
perfectly.In each individual who lives and works for an ideal,who learns a science or art ,and
who teaches a great ideal we find this quality of sradha (concentration and total faith in
themselves and what they believe).The subtle energy in H and O atoms that rise up from
waters of earth and from the sradha of such individuals unite in cosmic energy and the Agni
called Parjanya is formed there.That Parjanya is called Raja Soma here.In Rgveda ,the
Madhukrith(honeybee)takes Madhu (honey)and that red honey is stored in the Aditya .Here
the waters and sradha of the earth is taken and the subtle energy of cosmic world makes
Parjanya the fire with them and that Soma is then stored in the Moon (also called Soma since
it is storage place of Soma ,the PARJANYA) .From that carbon,because of this storage of
agni and apas and sradha ,one can make agni again by blowing (winds).Thus the carbon the
moon is made enriched by the cosmic fire by the storage of Parjanya which was created by
cosmic worlds.
Khanda 5
Sl 1
Parjanyo vaava Gouthamaagnisthasya vayureva samidabram dhoomo
vidyutharchirasaniramgaaraa hlaaadanayo vispulinghaa:
Sl 2 Thasminnethasminnagnou devaa:somam raajaanam juhoothi thasyaa
aahuthervarshaamsambhavathi
Sl 1
Hey ,Gouthama,Agni is Parjanya.Vayu is Samith.Clouds are dhooma.Vidyuth is Archis.
Lightening is angara.Thunder is Vispulinga or spark. Parjanya is the subtle energy required
for creation.This agni is blown up by the fuel Vaayu (winds).This is about th ePurovaatha or
the winds that blow before the Monsoon winds set in.Clouds are the smoke from that
agni.The Electricity within it is the Day or Ahas. The seen or manifested lightening is Angara
or carbon .The thunder or soundwaves that spread everywhere in all directions is considered
as sparks of the fire.
 459 
 

Sl 2
To that agni the deva or divine beings does Ahuthy of Soma ,the king.From that Varsha (rains
)happen.Starting as waters,and joined with sradha,the enrgy comes back to earth as rains.This
cyclical energy pattern is described.
Khanda 6
Sl 1 Prithivee vaava Gouthamaagnisthasyaa:samvatsara eva samidaakaaso dhoomo
raathrirarchirdisongaaraa avaantharadiso visphulinghaa:
Sl 2 Thasminnethasminnagnou devaa varsham juhyathi thasyaa aahutherannam
sambavathi
Sl 1
Hey,Gouthama,Earth is Agni.Year(samvatsara)is fuel.Sky(Akasa)is dhooma (smoke). Night
is Archis .Directions are carbon.The in between directions (avantharadisa)are the Visphulinga
or sparks. Here the year is the fuel.Influenced by it,the earth brings forth the grains etc which
form the 4th Annam or food.Just like smoke engulfs agni,earth is engulfed by sky and it is
called dhooma.Why is night called Archis ? Sankarabhashya gives explanation as:
Prithivyaa hyaprakaasathmikayaa anuroopaa rathri :thamorupathwath
agnerivaanuroopamarchi:
Earth and night are similar in their dark (thamo)and aprakasa (not able to reveal by
themselves being darkness).These are Thamograha or dark cognitions.The thamoroopa earth
has the tahmoroopa night as its flame ,since night is seen reflected by moonlight and starlight
,just as earth is seen reflected by sunlight. The sun’s day is what we call Ahas.The earth or
Thamograha’s day is the night which is also a thamograha. Upasanthi or gamana (movement/
travel)being general property the directions are called Angara or carbon.The avantharadisa in
between the direction being Kshudra are called vispulinga.
Sl 2
Into that the divine beings do Ahuthy of Varsha and thus Annam is produced.Thus vreehi
(paddy)Yava(millets) etc are created
Khanda 7
Sl 1 Purusho vaava Gouthamaagnisthasya vaageva samithpraano dhoomo
jihuaarchischakshuramgaaraa:srothram vispulinghaa:
Sl 2 Thasminnethasminnagnou devaa annam juhoothi thasyaa aahoothe retha: sambavathi
Sl 1
Hey,Gouthama,Purusha is Agni.Word(Vak)is fuel.Prana is dhooma or smoke.Tongue is
Archis or flame.Chakshu or eye is carbon or angara.Ear or srothra are Vispulinga or sparks.
 460 
 

Purusha without vak is dumb and caanot express his ideas effectively by himself. Therefore
Vak is samith.Since prana goes out of face it is dhooma. Tongue by its colour and shape
resembles a flame or archis.Since eyes depend upon the light(prakasa)it is angara.Since ears
have similarity with spreading in all directions it is Spark or vispulinga.
Sl 2
Into that fire divine beings does Ahuthy of Annam and Rethas is produced.
Khanda 8
Sl 1
Yoshaa vaava Gouthamaagnisthasyaa upastha eva samidhyadupamanthrayathe sa dhoomo
yonirarchiryadantha:karothi thengaraa abhinandaa visphulinghaa:
Sl 2 Thasminnethasminnagnou devaa retho juhoothi thasyaa aahoothergarbhaa: sambavathi
Sl 1
Hey,Gouthama,Woman is Agni.Her Upastha is the fuel.Upamanthrana is the smoke.Yoni is
the flame.Whatever is done within it is the Angara .The bliss one gets out of it is the spark.
Upastha is that portion which makes a woman ready for creation of a child.Therefore it can
be translated as Pelvis and the organs within pelvis.It is considered as fuel.To make the
woman attracted towards the man by good and loving words so that she gives herself to him
is what is meant by Upamanthrana.This action is considered as the smoke.By the red colour
and shape the yoni or vagina is called the flame.Since the action done within it (intercourse)is
agnisambandha(associated with fire) it is Angara or carbon.The bliss coming out of sexual
union is experienced by all living beings everywhere and is universal and hence called sparks
which is only a fragmentary ,part of the real bliss.
 461 
 

Sl 2
Into this fire the divine beings do Ahuthi of Rethas(semen) and thus pregnancy happens. In
this way Sradha,Soma,Varsha,Annam,Rethas are produced in order and their orderly Havana
creates a new pregnancy and a new generation.The Ahuthi of all these is done with Apas
.Therefore the importance of Apas or water is important in creation of life.That is why it is
said that the waters in the 5th Ahuthi becomes a Purusha .It does not mean any other thing.
The Apas here is the the integrated earth,fire and water after Thrivilkarana with more of
watery component than other two ..When it is said Prithwi it means the same but the amount
of the earthly component is more than the other two.Sankarabhashya continues to tell us that
in Soma,in Varsha,in Food,and semen and body of living beings water is more and therefore
all these are Apas only.In this way, even if body contains earthly elements ,due to
proportionate increase of water in it ,it is also Apas.Therefore the fifth Ahuthi in the form of
semen becomes either a girlchild or a male child and so when it is said that the fifth Ahuthi is
the Purusha ,no difference in sex is meant.All jeeva is considered as Purusha here.
It is clear that this is the ecological food cycle and creation of new generation on earth by
it.And the children /men created by the 5th Ahuthi again do ahuthi of Waters with sradha
and renew the cycle of samsara.But ,by the third Ahuthi itself humanbeings are created
according to this cyclical order.Annam or food is expressed as sense organs ,Vaak etc not
only in male child but also in female child .Therefore the 4th and 5th have to be taken as one
.Then Purusha is not from 5th Ahuthi but from 3rd Ahuthi .But the sruthi here starts from
the child who is within the womb as the new Purusha .Therefore in the beginning of
the 4th Khanda Sankarabhashya says if you can prove that the 5th statement is wrong,you
can prove all others as wrong.But this is not possible since everynew generation/every new
child is a new creation and starts the cycle anew.The cyclical nature cannot be disproved
and thus the Sruthi cannot be disproved.Every one in every generation can observe and
verify what is said here and this is a universal law ,tested and proved by several generations
of ancestors .
Khanda 9
Sl 1 Ithi thu panchamyaamaahuthaavaapa: purushavachaso bhavantheethi sa
ulbaavritho garbho dasa vaa nava vaa maasaanantha:sayithwaa yaavadwaatha jaayathe
Sl 2 Sa jaatho yaavadaayusham jeevathi tham pretham dishtamithonnaya eva haranthi
yatha evetho yatha:sambhootho bhavathi
Sl 1
In this way the Apas of the 5th Ahuthi becomes a Purusha vachas.That pregnancy is covered
with Ulba(membranes)for 9-10 months and after that comes out. Now the answer to the
question “Where does the Children go after leaving the world of existence”is being slowly
expounded.By Ulba and Jarayu)Membranes and Placenta)the child is covered and at that
time the infant child has no Raagadwesha (Vairagipurusha).It lies in the uterus which is
surrounded by urine,faeces,gas,bile,and mucous ,amidst blood and semen and other impure
material and eating and drinking the remnants of what the mother eats or drinks without any
choice,and its strength,veerya and energy are totally controlled by these outside forces and
not by its will or choice .The child has no consciousness (pragna)or willful actions(cheshta)
and it is in total slavery of circumstances the child lies.Then it has to come out of the vagina
suffering many difficulties ,pains and pressures.Even in all these sufferings the infant does
not know its suffering and that is why it is said to be a Vairagin .What a conscious adult
cannot suffer for a single second,the child has suffered for full 9 to 10 months without any
complaint or feeling of suffering.
Sl 2
The born child has to finish his lifespan by living it.When it become dead,the Pretha
(corpse) is taken back to where it came,to the Agni or fire . Here the coming and going of
 462 
 

the born human being is shown by Sankara with two simili.One is the needle of a
Ghateeyanthra or clock.The second is like a potter’s wheel. Everyone knows that potters
wheel was known in India before Indus Valley civilization .But what about a Clock with a
needle?When did the western world first started to make a clock? Snkara lived in 8th
century and clock was a common simili at that period in India. The Athman leaves the
body.Then the body is called a corpse(Pretha).The one who have gone (to Paraloka).That
Pretha is taken by children of the dead person and relatives,kith and kin and they do Ahuthi
of the pretha in Agni /fire from which it had come. Giving Udaka(water)that annam(food)
is given as Ahuthi to Agni and that rite is Udakakriya. Here the dead body is called Annam
of the cosmic fire .When this Ahuthi or last rite is done with sradha (concentration/
meditation about the fate of body )it become Sraadha(that which is done with sradha).Thus
with Udaka(apas)and sradha the body goes back to the Cosmic fire from which it originated.
Khanda 10
Sl 1 Thadya itham vidu: Ye che meranye sradhaa thapa ityoopaasathe
therchishamabhisambavanthyarchishoharaha
aapooryamaanapakshamaapporyamanapakshaadhyaanshadudangethi maasaamsthaan
Sl 2 Maasebhya:samvatsaram samvatsaraadaadityamaadityaachandramasam
chandramaso vidyutham thathpurushomaanava:sa enaanbrahma gamayathwesha
devayaana:panthaa ithi
Sl 3 Atha hi ime graama ishtaapoorthe dathamityupaasathe the
dhoomamabhisambhavanthi
dhoomaadraathrimraathreraparapakshamaparapakshaadhyaanshandakshinaithi
maasaamsthaannaithe samvathsaramabhipraapnuvanthi
Sl 4 Maasebhya :pithrulokam pithrulokaadaakaasamaakaasaachandramasamesha somo
raajaa thadhevaanaamannam tham devaa bhakshayanthi
Sl 5 Thasminyaavathsampaathamushithwaathaithamevaadhwaanam punarnivarthanthe
yathethamaakaasamaakaasaadvaayum vaayurbhoothwaa dhoomo bhavathi dhoomo
bhoothwaabram bhavathi
Sl 6 Abram bhoothwaa megho bhavathi megho bhoothwaa pravarshathi tha iha
vreehiyavaa oushadhivanaspathayasthilamaashaa ithi jaayanthetho vai khalu
durnishprapatharam yo yo hyannamathi yo retha:sinchathi thadbhooya eva bhavathi
Sl 7 Thadya iha ramaneeyacharanaa abhyaaso ha yathe ramaneeyaam
yonimaapadhyeranbraahmanayonim vaa kshathriyayonim vaa vaisyayonim vaatha ya iha
kapooyacharanaa abhyaaso ha yathe kapooyaam yonimaapadhyeranswayonim vaa
sookarayonim vaa chandalayonim vaa
Sl 8 Athaithayo:pathorna katharena cha na thaaneemaani
kshudraanyasakridaavartheemni bhoothaani bhavanthi jaayasya
mriyasyetyethaththritheeyamsthaanam thenaasou loko na sampooryathe
thasmaajjugupseth thadesha sloka:
Sl 9 Stheno hiranyasya suraam pibamscha gurosthalpamaavasanbrahmahaa chaithe
pathanthi chathwaara:panchamaschaacharamsthairithi
Sl 10 Atha ha ya ethaanevam panchaagninveda na saha thairatyaacharanpaapmanaa
lipyathe sudha:ya evam veda ya evam veda
Sl 1 & 2
Knowing this ,with sradha and Thapas ,those living in Aranyaka(forest lands) attains
Brahman through the path of divine beings(Devayana).Their Uthkranthi (upward journey)
is like this:On right side compare with that of village dwellers who are Samsariloka
From the Vidyuthloka a purush awho is Amaanava(not human)takes them to Brahmaloka
.The Aranyaka people are the Brahmagnani and reach the Brahmaloka and Sankara says they
are Grihastha too,but lives in forests.They are the Jyeshta,Sreshta of human race who follow
 463 
 

path of Archis or flame (Archiradimarga).Without knowing this,the Grihastha in rural and

urban settings just do Ishtapoortha and Daana(almsgiving) and theirs is the
Dhoomaadimarga or path of the smoke .Upto Ayana their course from earth to upward
worlds is alike .Then instead of Utharayana they go through Dakshinayana and thus reach the
ancestral worlds which is within the field of attraction of earth (moon)and comes back
quickly.But the Aranyakas through Utharayana reach the sun and remain there for very long
periods and only when they have a need for reincarnation come back to moon and then
through the lightening(electrical energy)during a rainy season enter the moon’s orbit
and reenter the earth . Sankara includes two types of people among the Aranyaka.
1.Vaikhanasa who are Grihastha following a life of Vanaprastha in forests.
2.Sanyasin who are Parivrajaka
What happen to those people who does not belong to Aranyaka and
Gramasruthy?Gramasruthi is a person who lives in a village with wife and children and
relatives.Even such Grihastha ,if he/she happens to be a Gnani attains Utharayanamarga.But
Upakurvana (who practice Brahmacharya only during the study period at the house of the
Acharya for learning Veda)and their path can be determined only by their way of life after
that .Their actions,words and thoughts will determine their path.If only an Urdhwarethas can
go through path of Utharayana ,how can you say that one who knows the panchagni can go
through it?That is a question raised by Poorvapaksha. For a Grihastha who does not know the
Panchagni(5 fires)only the Dhoomadimarga is attainable . Chandogya has said that a
Grihastha who knows Panchagni and a Brahmavid are entering Archiradimarga(Ch 1V 15-
5).In the ordinary sense a householder has the likes and dislikes(Ragadwesha)due to
associations with friends and foes, and dharma and adharma ,himsa andahimsa,due to these
and is impure by such dualities.Violence,dualities,and untruths ,and desires make them
impure .Such impurities have to be removed to enter an Archiradimarga.That is why it is said
that a Grihastha does not enter the path .But ,in case a Grihastha is able to remove them by
Nishkamakarma and by Gnana tehn he can also enter the path.This is what Sankara says in
his commentary and this is what the logically correct explanation should be . According to
the ancient saying,those who have desire for Children(Prajakaama) enter a burial ground
(Smasaana)and those who have gone beyond that desire enter Amrithathwa.(eternity).The one
who functions as householder with wisdom enters Archiradimarga. In that case ,what is the
use of the third Ashram ,Vanaprastha?
The Amrithathwa means the Aabhoothasamplavasthaana.
Aabhoothasamplavasthaanm Amrithathwam hi Bhashyathe.
But the sayings like “The one who does not know it ,is not protected” or “The one who enters
Dakshinayana does not reach”etc speaks of absolute Eternity , not of the eternity where all
the five elements become dissolved.Similarly “ na cha punaraavarthathe”; “imam Maanavam
aavartham naavarthanthe”etc should be taken as they does not come back in this creation
cycle .It does not mean that they never come back .They do come back and take part in
another creation cycle in another Manuanthara ,or Kalpa .But not in the present cycle is the
meaning.The adjectives “This “”Here”etc denote that meaning.Though repetition does not
happen immeadiately repetition does happen in a distant period .That Anyathra Aavarthy or
repetition need not be here in this earth,but in Satya,Jana,Thapa and Maharloka also.Only
when one is born in Satyaloka the Mukthi or liberation is perfect and total.The path of jeeva
from one world to another also is in essence a sort of cyclical repetition,though they do not
come back to earth immeadiately. Sath ekam eva Advitheeyam.If one knows this ,the path of
Archiradigamana through the Urdhwanadi(upper naadi /nerve path)does not happen.That
knower of Brahman just merge with Brahman and does not go anywhere. Brihadaranyaka
says:Na thasya praanaa
uthkraamayanthi,athraiva samavaleeyanthe”.
 464 
 

Jeeva is a organ which is smaller than an atom(anu) and to imagine that it can make a
hole(chidra)in the form of sath (truth)by a sphota and through that goes up.That is why the
concept of the path through Urdhwanadi is expounded according to Sankara.There is a
pathway already through which it can enter the cosmic fire and that is the Urdwanadi.This
type of liberation is Amrithathwa with a relativity(saapeksha)..
Thadaparaajithaapoosthadaitharam madeeyam sara In the city of Aparajitha is my lake
which creates Bliss) .After saying this it is said: Thesha me vaisha Brahmaloka”.Sankara says
this is said of the relative eternity and relative liberation of the people who do Upasana on a
SagunaBrahman.Therefore one should understand that the Householders who know
panchagni, Vanaprastha who become Aranyaka,parivrajaka,and NaishtikaBrahmacharins are
Tapaswins who do their Karma with sradha and austerities.They are doing Upasana of
Hiranyagarbha ,the Satya Brahman,in the form of the sarvarchisha (the flame in all,
worshipped by all) the Archirabhimanini (the flame identified as self) form of Devatha
.Their path ends in Satyaloka.Their path does not go beyond the exterior of this Brahmanda
(universe)into the energy fields beyond.Thereforetheir worlds are called in between a mother
and father by Brihadaranyaka..(Yadantharaa pitharam maatharam cha). As if a pregnancy
between mother and father,the world of Hiranyagarbha is between Dyu (world of cosmic
energy)and Bhoo(world of earth).To go beyond it is difficult even for the abovesaid four
Tapaswins.People accept Vanaprastha to avoid the possible impurities done during
householder life like untruths,violence ,like and dislike and dualities etc.Therefore the third
Ashram is essential .
Sl 3
Living in villages ,doing Upasana like the Ishta,Poortha and Datha ,people reach the path of
smoke(Dhooma).From Dhooma to night,from night to Krishnapaksha ,from krishnapaksha to
Dakshinayana they proceed.From there they reach samvatsara. Householders who perform
poortha karma(digging wells,tanks for all to get water etc)Ishtakarma(Agnihotra) and
Daana(giving alms) and serving their Guru(Teachers and elders)and worshipping the Great
protectors of Dharma,have no darsana of their own.(Darsanavarjithwa is reason).Therefore
they do not enter path of Utharayana which is path of light/Darsana.Instead they enter th path
which is covered by smoke.The vision is covered by smoke.But they too reach the Smvatsara
,carried by the Adhivahika who show the path from Dhooma to Smvatsara.From there they
do not directly enter the sun .
Sl 4
From the months of Dakshinayana,they reach the ancestral worlds(Pithruloka) from
Pithruloka to sky and from sky to moon is their path.This moon is the King Soma.It is the
food for the divine beings .Divine beings eats it. Both Utharayana and Dakshinayana are two
organs of samvatsara .Therefore the paths leads to samvatsara .Somo Raaja Brahmanaannam
according to Sankarabhashya.Moon is the food and the king of Brahmins.The ancestors who
reach Soma become food of the divine beings.Annam is food as well as the tool of the divine
beings.To do a kriya(function)we need Urja(energy).Here for recycling of energy which is a
function,the tool is needed .Thus soma is used as a tool as well as the food for energy
recycling . The women and men,servants and assistants ,cows and domestic animals are tools
for creation of new generations,creation or production of milk and fuel,and for food and juat
like that human race is needed for recycling of energy in the cosmic energy cycle and divine
beings use them as tools and as food . In the sentence “For a king a woman ,cow and the
Vaisya are Annam “the word Annam or food is used in the meaning of a tool.(King uses
Vaisya as tool for amassing wealth for protecting his people ).By using the word Toll it does
not mean that the person who uses it does not enjoy it.Using the instrument or tool ,the user
enjoys that act and the effects of that act .Therefore moon or Soma ,the tool of the divine
beings gives them immense bliss.The body which is the tool for enjoying bliss on earth,is
 465 
 

created in the field of the moon .That is why it was said earlier that from the Apas which was
offered with sradha in the agni of Dyuloka ,Soma,the king originated.When the body of the
Arnayaka and tapaswins fall,their karma with sradha and the Apas takes them to path of sun
and dyuloka.To take a new body they have to take the form of Parjanya and descend
(Avarohana)to moon . But body of people who live in village doing Ishtapoortha reaches the
mandala of moon through dhoomamarga and from there as if a new pot is made from clay
quickly,they take a new body and come back quickly .This coming back through the path
taken is described in next sloka.
Sl 5
Enjoying the fruits of actions they live there .And when it is finished,through Sampada
(Kranthipada)they come back.First they enter sky and then in winds.In winds they take form
of smoke.Then form clouds.
595
That which is lost with karma is Kranthipada or sampada.The two sampada through which
the gone souls return to earth from moon’s field are the Vasantha and the Saradsampada.This
going and coming had happened several times and is not a new thing and this is shown by the
word Punarnivarthanthe in the sloka. The flame of a lamp which has exhausted its oil will not
burn for even a second.Similarly ,when the enjoyment of effects of karma are finished ,the
next moment the soul has to descend from the field of moon .It cannot remain there for not
even a fraction of a second after that.Poorvapaksha doubts: When karmaphala is over,should
not one get liberation?
Sankara gives a reply:In human world several actions are going on .Not ishta,poortha daana
etc alone which are useful for getting into the field of moon.Even when the effects of these
Ishtapoorthadaana is over,the effects of the multitudes of karma which are not useful for
ascend into moon’s field is not experienced or over.To have experience of those effects on
ehas to come back to earth .With one janma alone the karmaphala will not be experienced in
toto.For example if one had done a Brahmahatyapaapa ,one has to take several janma to get
liberation from it.If the janma is that of a Sthavara (immobile)like a tree ,because of the
Mooda nature of it ,one cannot even begin or start a karma which is the cause for upward
journey.Similarly a infant which dies in utero has not had chance for karma and it has no
samsara due to absence of karma.The enjoyment of all karma and their effects cannot be
happening in on ejanma alone.Destroying the body which is dependent on Prarabdakarma
,the cause for birth is sanchithakarma according to some.It is difficult to think that Some
karma become cause for one janma and the effects of some karma does not start at all .Just
like a lamp which reveals all things within its field ,it is death which revealing or manifesting
all karma.In everything there is Sarvathmakathwa(Universality).But limited by spacetime and
causes (nimitha) that universality is not revealed always.But it is not always unrevealed
either. The revelation and unrevealing depends upon the Karma. The vasana aquired by
previous janma of a peacock,monkey and human being are several and they are not lost just
by taking the janma of a monkey. If the vasana for attaining a Monkey janma are there only
we become monkeys.But ,that monkey still has vasana of its previous janma as a human and
a peacock.This descriptions can be compared with the collective consciousness of the living
beings .The infant monkey without anyone teaching it to do so ,clings to its mother’s belly
when the mother swings from branch to branch.It knows that if it does not do so its life is in
danger.It is not by training of its present janma.It does not prove logically that it had been a
monkey in all its previous janmaa.Brihadaranyaka says : Tham vidya karmani
samanuarambathe poorvapragna cha” Sankara argues that there are some proofs to the fact
that the vaasana due to some karma are seen in succeeding janmaa.It is from this balance
effects of karmavasana the samsara starts again. Through which path they do return? Sruthi
says through the same path they went ,they return.Poorvapaksha has a doubt.The order of
 466 
 

Arohana(upward movement)was from month to ancestral world from ancestral world to Sky
and then to moon.But in the order of descend (avarohana)from sky to winds is mentioned.
How can it be the same path?
Sankara says if you understand the equality of attainment of Akasa and Prithwi (akasaprapthy
,prithwiprapthi) your doubt will be cleared.Sankara’s word is Bhouthikam akaasam or sky
around the earth .In that sphere there is Vaayu or winds.Therefore ,the coming back through
sky around the earth is through Vaayu only.Dyuloka has its akaasa which is devoid of vaayu
and it is not mentioned here.As if the ghee dissolves in contact with fire,the aapas in the
moon’s field which is solidified become dissolved when the karmakshaya happens .That
dissolved apas in subtle form as neeravi( gas formed from water is neeravi) becomes Vaayu
in the sky aroud earth.It moves with winds around the earth .That becomes the smoke and
cloud and then comes back to earth as water(rain)and become annam (food).Abra or cloud is
so called because it is Abbaranamathraroopa (that which collects water as if in a Bharani or
pot/urn).
Sl 6
The clouds become cumulated into dense clouds called Megha .It rains.It reincarnates as
Vreehi,yava,oushadi,vanaspathi,thila,masha etc.To get liberation from them is difficlt.
Whoever eats this food ,whoever spills semen to produce new generation,(the one who sows
the seeds of life)becomes those forms . Abram is ordinary cloud and Megha is the dark
clouds or monsoon clouds that can rain.The balance act (Seshakarma)of athman is to come
back as rain in different regions on earth .That Athman reincarnate first as numerous plant
species .Thus the energy cycle reincarnates on earth.There are different types of regions like
hills,mountains,plains,riverbeds, seacoasts,sea,forests, deserts, Durga(fortified) on earth.The
place where the raindrops fall determine its energy and ability to express as semen and blood
.For example raindrops that fall on mountains,flow through rivers and reach ocean and can
enter a whale and become semen in it and reincarnate as a Matsya (fish/Whale).The raindrop
that falls in a desert or stony surface may be taken in by a carnivorous animal and form its
semen.Sometimes it may not be taken in by anyone and just gets dried up .Even if they form
grains,fruits,herbs etc it may not reach a body that sows its semen in a human being.That is
why it is ssid that liberation from that type of birth is difficult to achieve.Grains are eaten by
Urdhwarethas (tose who does not procreate),by infants ,by intersex individuals ,and aged
people who have lost ability of procreation.Therefore in their bodies ,since the seed is not
sown the Athman which has to come back looses a chance to do so.Thus by the
Kakathaleeyavrithy( Accidentally like the saying as if the fruit of the palmtree fell on head of
a crow) they have to reach the body of one who sows the seed (semen)to get into the next
higher level –animal life /human life. In case a man sow seeds in a woman during her
Rithukala,the Athman which entered his body as water and food and formed his semen ,gets a
new form in the shape of those two people(man and woman).Rethas is the flow of the Thejas
of all organs.Therefore in the child born of the rethas ,the physical characters of the parents is
natural.From man only man is born.From cow ,a cow is born.Thus we can explain the
Jathyantharaakrithy(The form of different jathi. Note that the term Jaathi is used for the
different morphology and not for caste system).This is also said in Brihadaranyaka
PurushavidhaBrahmana.The human beings who have done nothing but sins does not ascend
even to the Moon’s fields.They continue to be born as the paddy,millets,herbs etc and
continue that cycle ..They never get an animal or a human form.Just like a leech that jumps
from one grassblade to another wriggling in its effort to do so,they undergo the cycle of going
from one body to another without even the awareness of it.Till the effects of the karma of sins
are over they have to repeat this cycle.When the karmaphala is over,the awareness of what is
happening also dawns.Then depending upon the nature of that awreness a form is aquired.
 467 
 

Thus when the athman go through Dehanthara ,this dreamlike experience and the karma due
to that also is accompanying.
Similarly the path of Archira and Dhooma also is due to dreamlike awareness and acquisition
of Karma in that dream state.For the Athman that aquire the body of a grain,after sowing
,harvesting and processing they just take the form of another grain and repeat cycle in a
totally dreamy state . Dehantharagamana is for all beings.Because of that ,even if a soul
comes back from moon’s field and takes birth in a Brahmana household ,even that has to be
compared to that of a leech as before .That descend is the suffering of a hell.That must be
happening even with the karma of Ishtapoortha and Daana etc.So all Vedic karma must be
dangerous.Says ,Poorvapaksha. Sankara says it is not so.It is not to be comared to the fate of
a leech but to the fate of a person who has climbed a tree and then falls down suddenly.The
one who climbed the tree went up to aquire the fruits on the tree.Similarly the one who
ascended the Dhoomamarga to moon had a desire to enjoy the pleasures due to his actions
there.But the fall from there happened suddenly without the desire for fall,and without the
person so willing to fall down.It is against his wish and willpower the fall happens.
When we strike a person with a stick and he falls down unconscious due to severe pain .In
that state he does not know where his body is taken by the people around.The Athman who
falls down from moon’s field is also like that.The organs of awareness become bound by
karmakshaya and his abdeha(body of waters) loses consciousness of where he is going .With
that water ,which is destined to form a new body’s seed from moon in order ,it descends as if
in an unconscious state.Because of this when we sow, harvest, process ,make food ,digest and
flow as rethas,the jeeva is still unconscious of what is happening to it.It doesn’t feel the
pain.The karma to form a new body has not yet started.But the association with water which
is the seed of the body is never broken too.So even if the state is like a leech,for argument’s
sake,the awareness is there within but in an unconscious state ,ready to be awakened at
appropriate time .Because of this possibility of awakening at any time,we cant compare that
to a leech which is forever attached to the grassblade.
Na cha vaidikaanaaam karmanaam himsaa yukthathweno
Bhayahethuthwam sakyamanumathrum,himsaayaa:sasthrachodithathwath
Ahimsan sarvabhoothaanyanyathra theerthebhya: Ithi sruthe
:sastharchodithayaahimsaayaanaadharmahethuthwam Abhyupagamyathe.
Abhyupagathepyadharmahethuthwemathrairvishadhivathadapanayopapa-
Therna du:khakaryaarambhakathwopapathir Vaidikaanaam karmanaam
manthrenevavishabhakshanasyethi.
In the Vaidika karma even there is Himsa or violence.But it is influenced by sasthra or
science.According to sruthi one has to follow nonviolence in all bhootha or beings ,except in
the Theertha(sacred waters).According to this the violence done in sacred waters /for
scientific resons is not violence.It is cause for adharma ,no doubt.But as if the poison
contained in a poisonous food is removed by a mantra ,that adharma is removed by science is
the implication.
This is a statement which has been commented upion in different ways and corrupted by
various interpretations.In the present era to learn about the biology /zoology of life students
are encouraged by science to kill frogs,chameleons and birds etc .The violence in it is not
considered as violence by science and its teachers .To learn the anatomy of the human body
one has to dissect human body but it need not be a living body (a cadaver only).It is from this
need to know anatomy of animals the violence in Yagna originated.Therefore the first people
who started the Vedic injunctions of Yagna were considered as Rakshasa/ Asura people who
killed beings for food .That means ,the wandering forest/mountain tribes and hunters in caves
in pre-historic times first learned the anatomy by their food habits and when they became
more concerned about the dharma of nonviolence ,they restricted the killing to certain
 468 
 

occasions like yagna when the procedures of dissection are taught as if in an open University
. Knowledge is always a Power or Sakthy over others.The killing of Animals even if it is for
teaching/learning is adharma only .But it was from this practice the science of Anatomy as
well the science of Medical knowledge developed from the Rakshasa/Asura kings of yore.
Even now medical science makes monkeys,rats and guineapigs as experimental animals and
tests dangerous drugs on their body and kills them unwantonly .Our justification is that this
adharma is done for the dharma of protecting several lives.But is this true?
It is this very same justification we see here that the killing in yagna is for sasthar or
science.Remember that Jaivali Pravahana is a Kshathriya who follows the profession of a
Vaisya and is a member of a great family of doctors of ancient India. In karma there is
dharma and adharma.There is adharma in karma like poison in food.The knowledge of the
removal of the poison is the medical knowledge.Similarly the knowledge of the removal of
himsa from action is the philosophical knowledge.When it is said that violence can be done in
sacred waters ,except fishes no other animal should be killed for food is implied .This is
especially true for the Bengali Brahmin and Kshathriya communities who consider fish as
Jalapushpa or flower of the water.The vedic injunction given above might have originated to
prevent the cruelty to animals and the restriction to himsa was done as a compromise only.It
does not say that Himsa is good .But restricts all Himsa with a little bit of compromise for the
needs of nutritional requiremenst for the predominant fishermen community of India.
Sl 7
Those who live here with beautiful journey(Ramaneeyacharana)come back to the wombs of
Brahmana,Kshathriya and Vaisya.Those who live with impure journey (Kapooyacharana)
comes back as horses,swine,or as Chandala. Ramaneeyacharana is sobhanaseela or pure and
auspicious character without untruth,cruelty or dualities .Because of these characters they
come back to the wombs of women with same good characters.Those who are used to bad
habits come back to wombs with similar bad habits.That is animal wombs or wombs in which
there is vasana of killing,cruelty and passions. The dwija after performing swadharma
through dhoomamarga reach moon’s field and then come back to wombs of Brahmana like a
needle in the Clock (Ghateeyanthra).From this path they aquire Vidya (Paravidya)and goes to
Archiradi path.If they do not aquire vidya ,or if they do not perform swadharma they either
remain in Thama forever or they come back to Kshudrayoni as mentioned above.
Sl 8
Those who do not reach these two paths born as kshudra jeeva recycle in that birth.For them
except birth and death there is no other thing.This is the thritheeyastahna or third position.
Since this third position exists the Ancestral worlds always remain unfilled.Therefore the
third position is to be detested and avoided by all .This sloka is for that. The insects which
bite,mosquitoes, worms, flies etc are the third position or third yoni.They have only the chain
of births and deaths and have no opportunity for doing good karma .The first two paths are
respectable but the third path is not.But the ancestral world remain unfilled because of this
third path. The fifth question is thus explained by Panchagnividya. The first problem was said
by Utharayana and Dakshinayana paths.The bodies of all human beings after death is
consumed by fire.Yet some are in archiradi path and others in Dhoomaadi path.One group
reach Dyuloka through Utharayana and samvatsara.The others reach Chandramandala or field
of moon.From the ancestral world enjoying the effects of karma ,through sky and winds they
come back and make the earth filled with new jeeva. Samsara has a sorrowful path and it
should be avoided.The pains of births and deaths and the experiences of desires is a great
ocean and Kshudra jeeva are at its bottom forever.Therefore everyone who wants to avoid
that third position has to avoid it and sacrifice desires in worldly pleasures and in cruel ways
and violence. However much these things are advised we find that majority of people are
driven by desires and passions for such bad things and does nothing except eat,drink,enjoy
 469 
 

sex and die .Since such a majority exists and they go to the third position,the ancestral world
is always unfilled and lot of space remains there.
Sl 9
Who are the persons who fall down?The one who steals gold,the one who drinks liquor,the
one who shares the bed of his own preceptor or Guru,and the one who kills a Brahmagnani.
And also the fifth person who lives and accompanies these four types of people.Therefore
one should avoid such habits as well as company of those who does these sinful acts.Because
this will lead one to the third path .
Sl 10
The one who knows panchagni(five fires)is not touched by any sin.Even if he associates with
sinner ,the sin does not touch him/her.He/she becomes pure and deserves pure worlds .The
pure Brahmagnani makes everything that comes near him/her pure and thus becomes
Pamkthipavana(Synonym of Agni).He is similar to Agni in his purifying property .The
knowledge of Panchagni was thus obtained from Kshathriya /Vaisya Pravahana Jaivali for the
first time to the Brahmana Gouthama says the Upanishad.
Khanda 11
Sl 1 Praacheenasaala Oupamanyava:Satyayajna:Poulushirindradhyumno Bhaallaveyo
Jana:Saarkaraakshyo Budila Aaswatharaaswisthe haithe mahaasaalaa mahaasrothreeyaa
;sametya meemaamsaaschakru:ko na aathmaa kim brahmethi
Sl 2 The ha sampaadayaanchakrurudhaalako vai
bhagavanthoyamaaruni:samprathimamaathmaanam vaiswaanaramadhyethi
thamhanthaabhyaagachaamethi thamhaabhyaajagmu:
600
Sl 3 Sa ha sampaadayaanchakaara prakshyanthi maamive mahaasaalaa
mahaasrothreeyaasthebhyo na sarvamiva prathipatsye
hanthaahamanyamabhyanusaasaaneethi
Sl 4 Thaanhovaachaaswapathirvai bhagavanthoyam kaikeya:samprathimamaathmaanam
vaiswaanaramadhyethi thamhanthaabhyaagachaamethi thamhaabhyaajagmu;
Sl 5 Thebhyo ha praapthebhya:prithagarhaani kaarayaanchakaara sa ha praatha
:samjihaana uvaacha na me stheno janapade na kadaryo na madhyapo
naanaahithaagnirnaavidwaanna swairi swairini kritho yakshyamaano vai
bhagavanthohamasmi yaavadekaikasmaa rithvije dhanam daasyaami
thaavadbhagavadbhyo daasyaami vasanthu bhagavantha ithi
Sl 6 The Hochuryena haivaarthena purushascharethamhaiva vadedaathmaanamevemam
vaiswaanaramsampratyadhyeshi thameva no brooheethi
Sl 7 Thaanhovaacha praatharva:prathivakthaasmeethi the ha
samithpaanaya:Poorvaahne prathichakramire thaanhaanupaneeyaivaithaduvaacha
Those who travel through Dakshinapatha ( South India ,as well as the ancestral path of
Dakshinaayana ) are called Annam or food.See the Sruthivachana “Thadhevaanaam annam”;
“Tham devaabhakshayanthi”.The samsara is most difficult and sorrowful.It has the sign of
Kshudrjanthu as said before.To avoid these defects the enjoyer’s bhava as Vaiswanara is
remembered by manthra “Athsyannam pasyasi priyam” To get awareness in a story form this
khanda is introduced.
Sl 1
Pracheenasala ,son of Upamanyu ;Satyayagna son of Pulusha;Indradyumna son of Bhallavi;
Janan son of Sarkarakshan;Budilan son of Aswatharaswan –These five people who were
Mahasaala and mahasrothreeya united together and discussed “What is Athman? What is
Brahman?”
Here we have to know the adjectives used here.One is Mahaasaala and the other is
Srothreeya. Mahaasaala is a rich householder(Grihastha)who protects Mahagriha(great
 470 
 

houses)with spacious Saala (halls ) Mahagriha or Mehergarh is a name which is known to

archeologists of the present day as something which had been there for 6000-7000 BC in
India.The spacious halls are for conducting discussions or Parishads and for giving food for
all . The term Srothreeya means they are rich in the teaching and learning of the Sruthi or
Veda.The five friends mentioned here are having these qualities.Once they met in a place and
discussed about Athmanand Brahman.This could be in a parishad belonging to one of them or
to some one else .The Yagnasaala had been assemblies where such discussions were held .
The Athma and Brahman are sabda having Adjective and known to each other.Brahman is as
the cosmic power and Athman as the internal power are interconnected and are possible to be
interchanged with each other.Adityadi Brahmaswaroopa as Athman and Brahman as
Adhyathmika chaithanya within are interchangeable.Since they are One Brahman is Athman
,and Athman is Brahman.Thus the Sarvathman VaiswanaraBrahman itself is the Athman
.After a prolonged discussion on this matter the five friends decided to visit a scholar in this
matter.
Sl 2
They decided:Bhagavan,Udhalakak ,son of Aruna is now learning with concentration about
VaiswanaraAthman.Thus they went to him.
Sl 3
Udhalaka decided.These Mahasaliya mahasrothreeya will ask me several difficult questions.I
may not be able to answer them.I will sent them to someone else for learning.
Sl 4
He said:Bhagavan,Aswapathy,son of Kekaya is now learning about Viswanara Athman with
sradha.Let us go to him. They approached Aswapathy.
Sl 5
The king specially worshiped the guests thus arrived.Next day morning he asked them:In my
Janapada(Republic)there are no thiefs.No drunkards.No one who does not give alms.No one
who does not worship Agni.No one who is not a scholar.No man or woman goes astray and
commit adultery.Bhagavan,I am about to start a yagna.I will give you the same wealth I offer
to my Rithwiks. Please do stay here”
The kekaya of ancient period is the Southern Baluchisthan of the present .That Janapada
during reign of Aswapathy (father of Kaikeyi ,mother of Prince Bharatha) was an ideal state
according to this description.A janapada,a nation,a village or a city should be a model one
.Before Socrates or Plato ever gave a definition for a republic ,Aswapathy say he has a
republic where a model state exists.The king is one who worships Agni and has known the
oneness of Brahman Athman .And just like the king the citizens are all scholars and
welleducated and have selfsufficiency in food and job opportunities and therefore no theft
,dishonesty ,drunkenness or adultery is known in the nation state.Sankara asks a question:If
there are no men who commit adultery how can be there women who does that? Only if men
are good women can be good and vice versa in a society is implied in that question.When we
analyse the nature of this ideal state described here ,and compare it with today’s state we
have to do more introspection about our administrative,educative and management abilities as
well as our values.
Sl 6
They said: When a Purusha approach another Purusha with an aim,they should speak only
about that that subject.We have come to speak about Vaiswanara. Speak about it. We are
desirous of knowing Vaiswanara.We are not desirous of your wealth.Therefore what you
have to give us the knowledge of Vaiswanara.
Sl 7
The king said:I will reply tomorrow morning.Next day morning they approached the king
with Samith in their hands .The king without doing any Upanayana ,advised Vidya to them.
 471 
 

We are mahasrothreeya and mahasaleeya. How can we take advise of Vidya from this king
who is from a lesser class and caste?That question never arose in the minds of these scholars.
The great scholars never had the false ego .They did not accept anything except Vidya from
the king.The scholars are humble like any other student and takes samith in hands and
approach the king in the proper way.This is something our new age scholars should learn .
The Guru ,if he gets such such good disciples , usually does upanayana .But here the king
without doing Upanayana accepted all six of them as students and advised.Sankara says the
meaning of this is that a Guru should give Deeksha even without upanayana if the disciple is
deserving.
Anyathaa yogebhyo vidyamadaathathanye naapi vidyaadaathavyethyaakhyaayikartha:
This sentence is important because of a personal experience.My grand Uncle Nalapat
Narayanamenon was a great scholar in Manthra,Thanthra,Vedantha and Jyothisha etc.He had
a theosophic background but had directly received initiation from Kattumadam Nambuthiri
,his step-father .Usually the Nambuthiri does not give instruction to others except a
Nambuthiri but he gave instruction to his step-son ,who is not a Nambuthiri ,because he was
following what Sankara says in this Vakya.To realize that the disciple is a Yogya or
deserving candidate increases the greatness of the Guru .
Khanda 12
Sl 1 Oupamanyava kam thwamaathmaanamupaastha ithi
Divameva bhagvo raajannithi hovaachaisha vai suthejaa aathmaa vaiswaanaro yam
thwamaathmaanamupaasse thasmaathva sutham prasuthamaasutham kule drisyathe
Sl 2 Athsyannam pasyasi priyamatyannam pasyathi priyam bhavatyasya
brahmavarchasam kule ya ethamevamaathmaanam vaiswaanaramupaasthe moordhaa
thwesha aathmana ithi hovaacha moordhaa the vyapathishyadhyanmaam naagamishya ithi
Sl 1
Hey,Son of Upamanyu,What is the Athman that you are doing Upasana on?The kingasked.
It is Diva(Dyuloka)alone Bhagavan ,Rajan .He said The Athman you meditate is Vaiswanara
with the name Suthejas .Therefore in your Kula(family/Vansa) sutham,prasutham and
Aasutham are seen. The king’s method is special.First he asks the disciple’s method of
upasana and what he meditates upon.That is to know how much the disciple has known the
subject.In Brihadaranyaka we find another rking Ajathasathru following the same method.
Suthejas means the good thejas or light or revelation. In Jyothishtoma the word sutham
means the son as well as the Somam that is taken from the somalatha.In Ahinayagna the
soman that is taken is called Prasutham .It is that somam which is taken with Prakarsha
(prakarshena Sutham )and it represents the grandchildren also .Aasutham is somam taken in
Aharganayagna and is the generations that come after grandson.The king says your race is
always having scholarly sons,grandsons and several generations after them who are all
Suthejas .All of the race will be knowers of yagna and will drink soma called sutham,
prasutham and aasutham. Sutham is soma of Jyothishtoma which is one ahorathra(one day
and one night) and Prasutha is ahinasoma or 12 Ahorathra and aasutha is Aharganasomam
which lasts forever.The Guruparampara of Upamanyu are all suthejas and are equated with
this somam .In Aasuthasomam not only children of grandsons but also the grandsons of
sisters and brothers also included.
Sl 2
You eat food.You see the dear (Priyam).Who knows Viswanara Ahman like that and do
upasana ,in his kula Brahmavarchas enlightens and he eats annam and see everything that he
loves.This is the Moordha(forehead)of Vaiswanara.If you hadn’t come searching for me ,your
Moordha would have fallen. There is nothing more dear to aperson than seeing his/her sons
and grandchildren and entire race with Brahmavarchas .It is a real luck to see that loving and
dear fate and to digest in the kindled and burning agni (in kitchen,in brain,and in the
 472 
 

intestines as well as in Yagna fire ).Having this knowledge that you are doing meditation on
Vaiswanara and that his name is Suthejas and it is the head or forehead of suthejas from me
(the king)your coming have become meaningful .If you hadn’t received this knowledge your
Vidya,Upasana would have been fallen .It didn’t happen ,is the meaning.
Khandam 13
Sl 1 Atha hovaacha satyayajnam poulushim praacheenayogya kam
thwamaathmaanamupaasya ityaadityameva bhagavo vaiswaanaro yam
thwamaathmaanamupaasaa ityaadityameva bhagavo raajannithi hovaachaisha vai
viswaroopa aathmaa vaiswaanaro yam thwamaathmaanamupaasse thasmaathava bahu
viswaroopam kule drishyathe
Sl 2 Pravrithoswathareeratho daaseenishkothsyathnam pasyasi priyamatyannam
pasyathi priyam bhavatyasya brahmavarchasam kule ya ethamevamaathmaanam
vaiswaanaramupaasthe chakshushtwethadaathmana ithi hovaachaandhobhavishyo yanmaam
naagamishya ithi
Sl 1 & 2
He asked Satyayagna ,son of Pulusha.:Hey ,Pracheenayogya ,which is the Athman you are
doing upasana upon?
He said: Bhagavan,Rajan .Only Aditya.
The Athman you meditate upon is Vaiswanara with the name of Viswaroopa . Because of that
in your race Viswaroopa will be seen in plenty.Several chariots drawn by Aswathari(mules)
are enjoyed with several Dasi and Nishka(gold coins).Annam will be taken in plenty and
Priya(dear/loving things)will be seen.How the Viswanara is meditated upon like this will
enjoy lot of food and see loving things in plenty .in his race Brahmavarchas will be revealed.
This is the Chakshu or eyes of Vaiswanara.If you hadn’t come to me you would have become
blind. Viswaroopa is the synonym of Sun . Suklaneelaadityaroopathwaadwiswaroopathwam
Adityasya ,sarvaroopathwaadwaa,sarvani roopaani hi Thwashtrani yatho va Viswaroopa
Aditya : says Sankarabhashya.
All colours like white and blue are in the sun.All forms are in the sun . Thwashtra is synonym
of sun.And of Vishnu too.That which includes all subtle and gross forms within Himself
Vishnu gets the name Thwashtra.Viswaroopa , Viswakarma are also the synonyms to Him
and this shows the Sthapathyaveda and Jyothisha as the Vedanethra knowledge .The
stahpathy gives gross forms to all subtle forms and ideas within his heart .In the same way the
creation happens from the heart of Vishnu. Bahuviswaroopam Kule drishyathe means ,
several artists and scientists with creative talent(prathibha and pragna)will be born in the
race.Another meaning is that several articles like architectural wonders, ornaments of
quality,cots of superior designs,vehicles,and beautiful Dasi will be enjoyed all in the
family.Ratha and Nishka are described following this.That is , the opportunity for seeing
several generations with Brahmavarchas,enjoying all luxuries,and food is the effect of
Upasana of Aditya which is the Vedanethra of Vaiswanara.If he hadn’t come to the king,
Pracheenayogi would have misinterpreted that ,that Chakshus alone is Vaiswanara.He would
have become a blind man even with his eyes.
Khanda 14
Sl 1 Atha hovaachendradhyumnam Bhaallveyam Vaiyaaghrapadya kam thwam
aathmaanamupaassa ithi vaayumeva bhagavo raajannithi hovaachaisha vai
prithagvathmaathmaa vaiswaanaro yam thwamaathmaanamupaasse thasmaathwam
prithagbalaya aayanthi prithagrathasrenayonuyanthi
Sl 2 Athsyannam pasyasi priyamatyannam pasyathi priyam bhavatyasya
brahmavarchasam kule ya ethamevamaathmaanam vaiswaanaramupaasthe
praanasthwesha aathmana ithi hovaacha praanastha udakamishyadhyanmaam
naagamishya ithi
 473 
 

Sl 1 &2
Then he asked Indradyumna ,son of Ballavi.Hey .Vaiyaghrapadya,which Athman do you
meditate upon?
Bagavan ,Rajan ,Only Vaayu .
You are doing Upasana on Vaiswanara called Prithagvartman.Therefore different types of
strengths or powers come to you.Different Sreni of chariots follow you.You eat food and see
whatever you love .In your race Brahmavarchas happen.It is Praana of Vaiswanara.If you
hadn’t come here,that praana would have been lost. The meaning of Prithagvarma is the one
who travels in several directions ,doing Avahana and Udvahana .The Vaisya and Vayu who
brings wealth and ornaments clothes and medicines and rich knowledge as Bala(strength) are
equivalent.Udwahana of weight is done by power of Vayu and by the chariots of the
merchant caravan.Avahana is also done by both .The winds which allow sea travel is the
wealth of the Vaisya class.The sreni or caravan of different types of chariots drawn by oxen,
horses,mules,and other animals and the ships follow the winds and the merchants.Thus we
understand that the people who do upasana on Dyuloka are the Brahmin ,and who do
Upasana on Aditya are Kshathriya and those who do Upasana on winds or Vayu are Vaisya
and the race of Pracheenasala, Satyayagna and Indradyumna are also revealed.
Khanda 15
Sl 1 Atha hovaacha janamsaaarkaraakshya kam thwamaathmaanamupaassa
ityaakaasameva bhagavo raajanithi hovaachaisha vai bahula aathmaa vaiswaanaro yam
thwamaathmaaanamupaasse thasmaathwam bahulosi prajayaa cha dhanena cha
Sl 2 Athsyannam pasyasi priyamatyannam pasyathi priyam bhavatyasya
brahmavarchasam kule ya ethamevamaathmaanam vaiswaanaramupaasthe
samdehasthwesha aathmana ithi hovaacha samdehasthe vyaseeyadyanmaam
naagamishya ithi
The King asked Jana.hey Sarkarakshya,which is the Athman you do Upasana on?
Only the Akasa ,Bhagavan,Rajan.
The Athman you do Upasaan is Vaiswanara known as Bahula.Because of that there is lot of
children and wealth in your race.Akasa is Bahula due to the property of Sarvagathathwa
(reaching everything everywhere). Athsyannam pasyasi priyamathyannam pasyathipriyam
bhavathyasyam
Brahmavarchasam kule ya ethamevamAthmanam Vaiswanaram \Upasthe
samdehasthwesha Athmana ithy Hovacha samdehasthevyaseerya dhyanmaam
naasamishya ithi
You will eat lot of food and see whatever you love to see.Th eone who knows
Vaiswanara thus eats and see what he loves and in his race Brahmavarchasam happen.If you
hadn’t come searching for me,your body would have become dry . Samdeha is middle of
body.Dih is that dhathu which shows that area which is having plenty of flesh,blood ,bone
and which is fatty.These are tissues which has the property of drying up as well.Th eword
samdeham is also a doubt.This body and its truth is doubtful and only the truth of Athman is
doubtless.The existence of Akasa and Athman is doubted by some and therefore here they are
equated.
Khandam 16
Sl 1 Atha hovaacha budilamaaswatharaaswim vaiyaaghrapadya kam
thwamaathmaanamupaassa ityapa eva bhagavo raajannithi hovaachaisha vai
rayiraathmaa vaiswaanaro yam thwamaathmaanamupaasse thasmaathwam
rayimaanpushtimaanasi
Sl 2 Athsyannam pasyasi priyamatyannam pasyathi priyam bhavatyasya
brahmavarchasam kule ya ethamevamaathmaanam vaiswaanaramupaasthe
vasthithwesha aathmana ithi hovaacha basthithe vyabhethsyadhyanmaam naagamishya ithi
 474 
 

Sl 1
He then asked Budila son of Aswatharaswa.Vaiyaghrapadya,whom do yo do Upasana upon?
Bhagavan,Rajan,Only Apas.
You are doing Upasana on Vaiswanara with name Rayi .Therefore you will have lot of
Rayi(silver)and will become Pushtiman(prosperous).From water is produced food and from
food is produced wealth and health.Rayiman is wealthy with silver.Pushtiman is healthy in
body and mind .
Sl 2
You will eat lot of food and see whatever you love.The one who know Vaiswanara thus and
do Upasana will eat food,and see Priyam and in his race Brahmavarchasa will happen .Apas
is the Vasthi or Urinary bladder of the Vaiswanara.If you hadn’t come to me your Bladder
would have burst.The Vasthi is the place where the urine collects (Moothrasamgrahasthana)
and its rupture (Vyabheth) is a surgical complication which usually occurs in an inebriated
person.This medical term is used here showing that the king was aware of surgical
complications .
Khanda 17
Sl 1
Atha hovaachodhaalakamaarunim Gouthama kam thwamaathmaanamupaassa ithi
prithiveemeva bhagavo raajannithi hovaachaisha vai prathishtaahmaa vaiswaanaro yam
thwamaathmaaanam upaasse thasmaathwam prathishtithosi prajayaa cha pasubhischa
Sl 2 Athsyannam pasyasi priyamatyanam pasyathi priyam bhavatyasya
brahmavarchasam kule ya ethamevamaathmaanam vaiswaanaramupaasthe paadou
thwethaavaathmana ithi hovacha paadou the vyamlaasyethaam yanmaam naagamishya ithi
Then the king asked Udhalaka ,son of Aruna.
Gouthama,Which Athman is being meditated upon by You?
Bhagavan ,Rajan,This Prithwi(Earth)
You are doing Upasana on Vaiswanara called Prathishta or fixity.Therefore you are fixed by
several praja and cattle.
Sl 2
You eat lot of food and see whatever you love or long for.The one who meditate on
Vaiswanara thus eats food,see the loved things,and in his race Brahmavarchasa happen.This
is the feet of Vaiswanara.If you hadn’t come searching for me,your feet would have been
maimed .The word Vimla means to be broken or to be fractured.
1 Upamanyu Dyu Moordha Suthejas annam, brahmavarchasam priyam Sutham,
,. prasutham, aasutham,
2.Sathyayagna AdityaChakshu Viswaroopa Viswaroopa,Aswathareeratha,Dasi,Nishka
annam brahmavarchasam priyam
3.Indradyumna Vayu Prana Prithakvarma Prithakbala,Prithakrathasreni
4Janan Akasa samdeha Bahula Praja,dhanam annam priyam
brahmandam
5.Budila Apas Vasthi Rayi Rayiman,Pushtiman annam priyam
brahmavarchasam

6.Udhalaka Prithwi Padam Prathishta Praja,Pasu annam priyam

brahmavarchasam
There is a definite pattern in this.All the six are getting Annam ,priyam and
Brahmavarchasam. In that they are equal .But the other things are different.From that one can
assess their profession also .
Khanda 18
 475 
 

Sl 1 Thaanhovaachaithe vai khalu yooyam prithagivemamaathmaanam vaiswaanaram

vidwaamsonnamatha yasthwethamevam praadesamaathramabhivimaanamaathmaanam
vaiswaanaramupaasthe sa sarveshu lokeshu bhootheshu sarveshuaathmaswannamathi
Sl 2 Thasya ha vaa ethasyaathmano vaiswaanarasya moordhweva
suthejaaschakshurviswaroopa:praana:prithagvartmaathmaa samdeho bahulo basthireva
rayi:prithivyeva paadaavura eva vedirlomaani barhirhridayam garhapatyo
manonuaahaaryapachana aasyamaahavaneeya:
Sl 1
The king told them.”All of you are doing Upasana on Vaiswanara ,thinking that it is different
from one another and thus you are eating your food.On ewho knows that it is only regional
(Praadeshamathra)and It is Me ,is enjoying Food in all elements,all Athman and in all worlds
. Like a blind man seeing an elephant the scholars see Vaiswanara as part only.Some meditate
upon head,others on eye and feet etc and some meditate upon akasa,vayu,Aditya etc . The
cosmos and the body are one.Brahman and Athman are one.Thus identifying all worlds ,all
Athman and all as One if one meditates the Viswaroopa then the perfect effect of Upasana is
obtained.Even with Upasana as a divided form they are getting selfsufficiency in food and
attainment of whatever they like and Brahmavarchasa and other riches.And also the special
effects for the divided Upasana is also obtained for them depending upon their upasana.The
agni from Dyuloka upto Earth (6 fires)are only different organs of the Same Vaiswanara Agni
and the organs are not different from Athmapurusha wholistically.That Athmapurusha
Vaiswanara is I myself.And the I exists in every being .Thus one gets merged with the I of
everything(Sarvam)and with Vaiswanara as cosmic energy in universe.The earth is the fixed
place for man and is his Prathishta .That is the feet of the Vaiswanara or Viswaroopa
Purusha.From that upwards every world and every being in it with every quality is that
universal energy only.The droplets of the energy ocean alike in all respects.Th eparimanam
or measurement of earth to Dyuloka is Pradeshamathra .If we take the measurement of a
human being from head to feet we can measure the entire universe.We have heard people
saying that the water rose to heights of two men.Or that the wall is built with the height of
one man etc.The height of Vaiswanara is from earth to Dyuloka which is beyond even the
solar system and the fixed stars .So to measure Vaiswanara one has to know the measurement
of these heights and distances which is provided by the Astronomical texts of India.The
measurement of the cosmos was done by the ancestors and this is said in commentary of
Sankara .The dyo being the head of Vaiswanara ,and earth being feet the measurement
always starting from earth and its observers ,the concept that the soodra are born from feet of
Purusha is only a fact.men are born on earth .And by profession they turn to different
categories. Only a wise man who cognize oneness of cosmic and bioenergy flowing through
all will know importance of protecting biodiversity and propagate nonviolence or Ahimsa and
compassion.The Vaiswanara knowledge takes us heads and shoulders above the
Pindamathrabhimani (The ego centered on the body with mass ) because Vaiswanara
knowledge is knowledge of energy .He is Urjamathrabhimani or one who cognize that
everything on the cosmos is ultimately One energy which manifest in different forms and
names.Pinda is a spherical solid mass of food which one eats and offers to ancestors.All the
celestial objects like stars ,planets etc also are seen in the same Pinda form .But just as the
PINDA of food is energy for living beings , the PINDA of grahanakshathra is energy for
cosmic Purusha .And both these energies being ONE I am that Cosmic energy.And
everything is that cosmic energy only.There is nothing which is different .There is no duality
of existence for worshippers of fire as Vaiswanara Agni.This is Advaitha of the wise people.
Sl 2
The head of the Vaiswanara Athman is Suthejas.Chakshu is Viswaroopa.Prana is
Prithagvarma. Samdeha is Bahula,.Vasthi is Paada.Yagnabhoomi is his Chest.The Darbha
 476 
 

grass is the hairs on his chest.Hridaya is Garhapatya Agni. Mind is Anuaharyapachanagni.

Mukha is Ahavaneeya. Agnihothra is the eating (Bhojana)of a Vidwan who knows
Vaiswanara.The Vaiswanara is the enjoyer or Bhoktha.His chest is the place of Yagna .And
the grass is the hairs on it.The annam is offered in his Heart,mind and face(garhapatya,
Anuaharyapachanagni and Ahavaneeya). Their action is the offering of Athman in Athman
and it is equivalent to offering of an Athmapinda .
Khanda 19
Sl 1 Thadyathbhaktham prathamamaagachethadhomeeyamsa yam
prathamaamaahoothim juhuyaathaam juhuyaathpraanaaya swaahethi praanasthushyathi
Sl 2 Praano thushyathi chakshurathushyathi chakshushi
thushyathiaadityasthushyathiaaditye thushyathi dhyousthushyathi divi thushyanthyaam
yathkim cha dhyouschaadityaschaadithishtathasthathushyathi thasyaanu thripthim thushyathi
prajayaa pasubhirannadhyena thejasaa brahmavarchasenethi
Sl 1
Offer the first Pinda .The first eater who does Homa utter manthra:Pranaaya swaha:Then
Praana is satisfied. Agnihotra is Bhojanakriya or function of eating.Th eeater takes in the first
mouthful for his sustenance of life (Praanadharana) and the first Homa in agnihothra is for
satisfying Prana.
Sl 2
If Prana is satisfied ,the eye is satisfied.If eye is satisfied the Sun is satisfied.If Aditya is
satisfied the Dyo is satisfied.If duo is satisfied that in which both Dyo and Aditya are fixed is
also satisfied.If it is satisfied ,by the praja,cattle and food the eater is satisfied.If the subtle
energy beyond the solar system and fixed satr clusters is satisfied all are satisfied.Because
only then a balanced ecological What is Brahmavarchasa?
Theja :Sareerastha deepthi :ujjwalathwam pragalbhyam vaa;
Brahmavarchasam vritha swadhyayanimitham theja:
If a person lives following an ethical and pure life ,doing his swadhyaya regularly he gets a
thejas or energy and beauty which is known as Brahmavarchasam.Thejas is the enlightened
inner state ,the brilliance and extraordinary ability to learn and teach shown by such an
individual.So ,even with the first mouthful all these are satisfied and all are happy.
Khanda 20
Sl 1 Atha yam dwitheeyaam juhooyaadwaanaaya swaaahethi vyaanasthushyathi
Sl 2 Vyaane thushyathi srothram thushyathi srothre thushyathi chandramaasthushyathi
chandramasi thushyathi disasthushyanthi dikshu thushyantheeshu yathkim cha disascha
chandramaaschaadhithishtathi thathushyathi yasyaanu thripthim thushyathi prajayaa
pasubhirannaadhyena thejasaa brahmavarchasenethi
Sl 1 &2
Second Ahuthi is done uttering Vyanaya swaha and is for satisfying Vyana.If Vyana is
satisfied the ears are satisfied.If ears are satisfied the moon is satisfied.When it is satisfied the
directions,and then the one in which both directions and moon are fixed are satisfied in
order.When that is satisfied the eater is satisfied with praja,annam ,cattle and
Brahmavarchasa. The one in which the duo and Aditya re fixed is undivided spacetime
continuum .The one in which moon and directions are fixed is the divided space and time
.This indicates the solar system and solar energy which reflects on earth and moon in seasons
and times and on regional basis .
Khanda 21
Sl 1 Atha yaa thritheeyaa juhuyaathaam juhuyaadapaanaaya
swaahetyapaanasthushyathi
Sl 2 Apaane thushyathi vaakthushyathi vaachi thushyanthyaamagnisthushyatygnou
thrupyathi prithivi thrupyathi prithivyaam thripyanthyaam yathkim cha prithivi
 477 
 

chaaagnischaadhithishtathasthathushyanthi thasyaanu thripthim thushyathi prajayaa

pasubhirannaadhyena thejasaa brahmavarchasenethi
Sl 1 &2
Third Ahuthi is done uttering Apanaya swaha to satisfy Apana.When apana is satisfied Vak is
satisfied and when vak is satisfied Agni is satisfied.When agni is satisfied earth is satisfied.
When earth is satisfied that in which both earth and fire are fixed is satisfied and when it is
satisfied the eater is satisfied with praja,annam and cattle and Brahmavarchasa.The earth and
its agni is fixed in Solar system And in a fixed orbital plane.The orderly revolution in that
path with timely energy cycles is indicated .
Khanda 22
Sl 1 Atha yam chathurtheem juhuyaathaam juhuyaathsamaanaaya swaahethi
samaanasthushyathi
Sl 2 Samaane thushyathi manasthushyathi manasi thripyathi parjanyasthushyathi parjanye
thushyathi vidhyuthripyathi vidhyuthi thripyanthyaam yathkim cha vidhyucha
parjanyaschaadhishtasthathripyathi thasyaanu thripthim thripyathi prajayaa
pasubhirannadhyena thejasaa brahmavarchasenethi
Sl 1 &2
The fourth Ahuthi is done uttering Samanaya swaha.This satisfies Smana and when it is
satisfied mind is satisfied.When mind is satisfied electricity and when electricity is satisfied
parjanya and when parjanya is satisfied that in which both electricity and Parjanya are fixed
are satisfied.Th eater is thus satisfied with praja,annam,cattle and Brahmavarchasa.
Hydroelectric power and bioenergy are spoken of here.
Khanda 23
Sl 1 Atha yam panchameem juhuyaathaam juhuyaaadudaanaaya
swaahethtyudaanasthushyathi
Sl 2 Udaane thushyanthyaam vaayusthushyathi vaayou
thushyathyaakaasasthushyathyaakaaso thushyathi yathkimcha
vaayuschaakaasaschaadhithishthasthathushyathi thasyaanu thrupthim thushyathi prajayaa
pasubhirannaadhyena thejasaa brahmavarchasenethi
Sl 1 &2
Fifth Ahuthi is done uttering Udaanaaya swaha.When udana is satisfied the skin is satisfied
and when skin is satisfied the winds and winds are satisfied the sky,and when sky is satisfied
that on which both sky and winds are fixed is satisfied.When this happen the eater is satisfied
with children,cattle and food and with Brahmavarchasa.In this way the five mouthful of food
satisfy the five Ana or praana and everything(sarvam). Food satisfy food and energysatisfy
energy and this Upajeevana on Orja(living and reliving of energy)continue forever(anantha).
Do Agnihothra knowing this truth.Agnihothra is the function of eating(Bhojanakarma).It
symbolizes the metabolic cycle(urjaparivritha)of a living organism as well as the energy
cycles of the universe in the same way.Without knowing this ,if someone performs a rite ,just
as a ritual ,there is no use either for him or for the world.Do karma with knowledge of what is
being done is the message the King gave to the six great students.
Khanda 24
Sl 1 sa ya idamvidwaanagnihothram juhothi yathaangaaraanapohya bhasmani
juhoyaathaadrikthathsyaath
Sl 2 Atha ya ethadevam vidwaanagnihothram juhothi thasya sarveshu lokeshu sarveshu
bhootheshu sarveshuaathmasu hutham bhavathi
Sl 3 Thadyathesheekaathoolamagnou protham pradooyethaivamhaasya sarve
paapmaana:pradooyanthe ya ethadevam viduaanagnihothram juhothi
Sl 4 Thasmaad haivam vidyadyathi chandaalayochishtam prayachedaathmani haivaasya
thadvaischaanare hutham syaadithi thadesha sloka:
 478 
 

Sl 5 Yatheha kshuthithaa baalaa maatharam paryupaasatha evam sarvaanni

bhoothaanyagnihothramupaasatha ityagnihothramupaasatha ithi
Sl 1
If someone does Agnihotra without knowing this ,it is just like sacrificing on a carbon piece
or like doing Ahuthi with ashes.
Sl 2
If someone does the Agnihotra knowing the meaning,his Ahuthy is happeing in all elements
and all worlds and all Athman . If Ahuthy of a ignorant person is like ahuthy of ashes in a
carbon(it does not kindle energy) that of the wise is like kindling energy with own heart in
every being and every element in every universe .That is awakening of an energy ocean
everywhere .
Sl 3
Just like the tip of a grass called Ishika ,if shown in fire ,is burned all the sins of the wise
person who does Agnihotra with knowledge is burned and destroyed. The effects of karma
done for several janma were there before the Vidya dawned and the prarabdakarma done in
this janma also were there.The Sanchithakarma of previous janmas are destroyed by doing
Agnihotra with knowledge.
Sl 4
If that person gives a morsel of remaining food to a Chandala,even that is an offering for
Vaiswanara. Because he has known Vaiswanara in all beings he has no difference between a
Chandala and a Brahmana.
Sl 5
In this world the hungry children do Upasana of the Mother to quench hunger. Like that
sarvabhootha(all elements0do Upasana of Agnihothra.Hungry child calls mother for milk,
food etc.Mother is the Urjasrothas(the energy source)for child.Similarly every thing in the
universe needs energy for functioning.And everything is satisfied with supply of energy
.Jagath sarvam vidwath bhojanena thriptham bhavathy according to Sankara. We consider
Einstein is the first scientist to know that Energy =Mc2 and we give him Nobel prize for that
discovery.Sankara got Sarvagnapadam several centuries ago for his discovery of these truths
in millennia old Upanishads.Without understanding the scientific arguments in Upanishads ,
academics go on insulting him and say that he had been a Hindu Fanatic who destroyed
Budhism in India.First thing to understand is that the secularism in India is its Advaitha and
in it there is no intolerance of any kind as we find in other religious groups.
Chapter 6 Khanda 1
Sl 1 Swethakethurhaarunneya aasa thamha pithovaacha swethakethovasa
brahmacharyam .
Na vai somyaasmathkuleenonanoochya brahmabanduriva bhavatheethi
Sl 2 sa ha dwaadasavarsha upetya chathurvimsathivarsha :sarvaan vedaanadheetya
mahaamanaa anoochaanamaani sthabda eyaaya.Thamha pithovaacha swethaketho yannu
somyedam mahaamanaa anoochaanamaani sthabdosyutha thamaadesamapraakshya:
Sl 3 yenaasrutham srutham bhavatyamatham mathamavijnaatham vijnaatham ithi .Katham
nu bhagava:sa aadesho bhavatheethi
Sl 4 yathaa somyaikena mrithpindena sarvam mrinmayam vijnaatham
syaadwaachaarambanam vikaaro naamadheyam mrithiketyeva satyam
Sl 5 yathaa somyaikena lohamaninaa sarvam lohamayam vijnaatham
syaaduaachaarambanam vikaaro naamadeyam lohamityeva satyam
Sl 6 yathaa somyaikena nakhanikrinthanena sarvam kaarshaayasam vijnaatham
syaadyaachaarambanam vikaaro naamadheyam krishnaayasamityeva satyamevamsomya sa
aadeso bhavatheethi
 479 
 

Sl 7 Na vai noonam bhagavanthasya ethadavedishuryadhwethadavedishyatha katham me

naavakshyannithi bhagavaamsthweva me thadbraveethwidi thathaa somyethi hovaacha
It has been said that “Sarvam Khalwidam Brahma:”From that Eka(one) sarva (everything)is
born.All merge in that and live in that.One who knows the Vaiswanara Athman eats a single
mouthful of food ,every world is satisfied.The story of the leaf eaten by Krishna in
Mahabharatha to satisfy the hunger of Durvasa and his retinue is to demonstrate this.To
happen this,the Athman in everything has to be the Eka energy .This Advaitha knowledge or
wisdom is essential in the eater for this.Sixth chapter is to show this vision of Oneness
further.
Sl 1
To the grandson of Aruna,Swethakethu,his father said.”Swethakethu,Observe
Brahmacharya. In our race no one had ever lived with the name Brahmabandhu , as a
namesake only” Brahmabandhu is relative of a Brahmana or a knower of Brahman.The
name Brahmana as a mere namesake has never been there in our race ,the father Udhalaka
says to son Swethakethu.There is no credit in being a Brahman ,just by being born into a
family of Brahmagnanai as their relative. One has to aquire Brahmagnana and become
deserving of that name.It is not birth but the aqcuisition of Brahmagnana which makes one a
real Brahmin.This is an important point to be noted.This tradition had deteriorated when the
Europeans came here and what they wrote was about the 16th century and 17th century and
after that only.Those who want to know our real tradition of knowledge has too go beyond
that short timespan of history written by Europeans .For that the only way is to study
scriptures .Unfortunately in present day India if someone starts learning scriptures he/she is
considered as a “Hindu fanatic “ and marginalized.There may be people who are fanatics ,no
doubt.But there are a few who do real research into the subject and bring out the truth by
lifelong research as well.Marginalising them is dangerous to the unification of India .The lack
of research into our real tradition and root of our tolerance and nonviolence lies in what the
academics falsely accuse as ‘Hindu fanaticism” of Sankara and before him in the vedic ,
Upanishadic Rishis .
Sl 2
He went for Upanayana in his 12th year.He lived there for 12 years in his Guru’s house.He
came back at the age of 24 .He had learned all Vedas.He had a false ego that I am greatest
and though having a great mind he came back as a sthabda due this ego.The father said:
Swethakethu,Soumya,You are a great mind.But has come back as egocentric and a Sthabda.
Didnt you ask your Acharya to give you advice? What is Sthabda? One with
Apranathaswabhava. One who will not respect anyone at all.The father uses a term
Anuchanamani before the term Sthabda.This term means the One who has perpetually made
it a habit to think that there is no one above me or greater than me.The reason for Sthabda
nature is the Anuchanamanithwa.Seeing the son’s behaviour ,the father guessed that his son
has not obtained the Brahmopadesa or Brahmanubhoothy which can be had only from an
Acharya.If he had the Brahma experience he would not have developed that habit and that
ego and disrespect to all.The disciple who doesn’t even respect his own Guru and who has
the ego of knowledge will never get Brahmavidya from the Guru.So sadly the father knew
that his egocentric son was not given Brahmopadesha by the Guru ,for which he had sent him
to the Gurukula.The father described to the son the meaning of the word Adesha (Advice).
Sl 3
By which the unheard(asrutha)become heard(srutha)and amatha (nonopinion) become
matha(opinion)and Avignatha(unknown)become Vignatha(known) that is the Adesha
(advice).Swethakethu said:Bhagavan ,tell me.What is the nature of that Adesha? Brahman is
unheard and unseen and unknown and without any opinion .Such a rare thing is made heard,
seen,known and an opinion by the advice of a Guru alone. The words Amatha and Matha are
 480 
 

explained by Sankara as Atharkitha and tharkitha.Amatha means that which has no argument
against it.The own experience(swanubhoothy)which has no argument against it at all.When
one explains it to someone who has not experienced it several opinions and arguments arise
in its favour or against it and makes it tharka (argument/difference of opinion logically
defended)and that is the field of the experience of the many who had and had not the
experience of Brahman.The swanubhoothimandala is pure direct experience without any
arguments and proven without a doubt to a wise person .But Paranubhoothimandala is riddled
with several logial arguments for and agaist the statements made by such an individual ,by
several individuals .This logical argumentative opinion is called Matha or religion by Sankara
.The experience or spiritual wisdom has no such arguments and is Amatha . Sarvaveda and
sarvamattha and all arguments regarding them ,all sciences are learned by a intelligent being
but if he/she does not experience the Athmathathwa as Brahman and see it in every being ,he
/she is not a Brahmagnani .Swethakethu had learned all the logical and scientific subjects but
he never had experience of the greatest truth.But Swethakethu does not understand what his
father is talking about.He thinks that ,the Adesha which his father is talking about is some
special branch of science which his Guru knows but withheld(hidden)from him and which is
unknown to his own father .
Sl 4
Soumya,with a single claymass one can know the truth of all the clay in the universe.
Whatever emotion starts with word is just a name only.The clay alone is truth. By a piece of
clay one can know different types of pots and make many shapes .The cause is clay and the
things made of it are the effects.From the cause originate the ffect.By the difference in form
we give a different name but essentially all clay articles are clay only.Cup.brick.pot,idol etc
are only just names for a different shape of clay.If one know a piece of clay one can know all
clay ,all its forms and their names. All names are based on Vak .Vak is therefore the cause
and name is its effect.If we meditate on a name we reach its cause ,the Vak itself.This vak or
sound is which has to be meditated upon.That is why a name is called a Namadheya.(Dheya
=related to dhyana.)Because it leads us to the cause of the name .The sound is Pranava or
Om.It denotes all forms and names of the universe.Therefore ,before writing anything we put
a Mrithikachihna(sign of Clay )instead of Pranava .It shows whatever I write is truth and truth
only.(Just a sthe Sangham Epic Chilappathikaram says Madhavi put a Mrithika sign before
she wrote a letter to Kovala).Pranava is that true cause ,that clay which makes all names and
all forms.That alone is truth. Everything comes out of it,lives in it and goes back to it. The
father again explained with another example.
Sl 5
Soumya,knowing one Lohamany ,you can know all lohamaya things.By vak , whatever
emotion starts ,they are just names only.Lohamany means a mass of gold or a piece of
gold.From its vikara is formed bangles,crowns,garlands,rings in different forms,shapes,
designs with several names and forms.But none of them are truth.They are going back to their
cause gold once they come in contact withfire.What remains is the gold only without those
manifold names and forms .The cause only remains and effect goes back to the cause.The
Metal alone is truth and the ornaments and designs made of it are not.The name and form are
untruths.
Sl 6
Soumya,One can know steel (Krishnaayasa) from a Nakhanikrinthana (nailcutter).And every
instrument made of steel is known if you know the truth of steel.Therefore the names which
start from vak and the forms are untruth and the cause alone is truth In sloka 5 and 4 it was
said one can know all names and forms from the cause (clay and gold).In sloka 6 its opposite
karma is said.If you know an instrument made of steel,(the effect)you can know the cause
(steel)and then all other names and forms made of it.So the opposite way is to know the effect
 481 
 

first and then proceed backwards to know the cause and then understand that all effects made
of that cause is the same only.
Sl 7
I am sure.My Guru does not know this.If he had known he would have told me.Bhagavan,
Give me advice.
Soumya,Let it be so. One can understand the character of Swethakethu from the opinion he
made about his Guru .
Khanda 2
Sl 1 Sadeva somyedamagra aaseedekamevaadwitheeyam
Thadwaika aahurasadevedamagra aaseedekamevaadwitheeyam
thasmaadasatha:sajjaayatha
Sl 2 kuthasthu khalu somyaivam syaadithi hovaacha kathamasatha:sajjayethithi
Satveva somyedamagra aaseedekamevaadwitheeyam
Sl 3 Thadaikshatha bahu syaam prajaayeyithi thathejosrijatha
Thatheja aikshatha bahu syaam prajaayeyethi thadaposrijatha
Thasmaadyathra kkwa cha sochathi swedathe vaa purushasthejasa eva thadadhyaapo
jaayanthe
Sl 4 Thaa aapa eikshatha bahua:syaama prajaayemaheethi thaa annamasrijantha
Thasmaadyathra kwa cha varshathi thadeva bhooyishtamannam bhavatyadbhya eva
thadadhyannadhyam jaayathe
Soumya,In the beginning this Sath(truth)alone was there Eka and Adwitheeya. (One without
a second).About this some people say in the beginning that Asatha(untruth)without a second
alone existed.From that asath,the sath originated is their view. Sath is a word in Vedantha
denoting that Vasthu which is Asthithamathra(unit of truth)subtlest,nirvisesha(without
adjectives)sarvagatha (within everythingallpervading) Eka(one)niranjana(without blemish)
Niravayava (without organs/parts)and vignanamaya(knowledge/wisdom ).That sath alone
existed is the opinion of the father.Then he gives a different opinion from other scholars ,that
that sath was formed out of Asath which alone existed in the beginning. This is about the
universe before creation.Agre jagatha: praguthpane. As Sankara says.If we say It was there it
is past tense. So ,doesn’t it exist now? Yes.It is still there .That alone exists,.But now it exists
with the effect or the universe which is subject to the intellect as adjectives of names and
forms of the sabda .Earlier that universe was merged with energy .That state was the Pralaya
.In pralaya state ,only the absolute Truth or Sath existed which was subject to just the Sabda
intellect .When a person awakes from deep sleep, he/she has awareness that I existed even in
that Sushupthy .That consciousness of Asthithwa or existence is called (Asthi .Truth as
existent) sadh.The origin of the universe is only just an awakening from a deep sleep of
Pralaya.the deep sleep state with the Pragna of Asthithaamathra is called Sadhbhaava. If a
man goes from one village to another,in the morning he saw clay in a potter’s house. When
he returned in twilight he saw in its place several pots,cups,idols etc.He said: In the morning
this was only clay.It is like that one says that before the universe originated everything was
only absolute Sadh.That sadh state is , the one without a second ,the ONE or Eka is spoken of
here. Here Sankara speaks of the idea of the Vaisheshika.Sadh is a term used as general
Adhikarana in Vaiseshika.They think sadh exists in everything. Dravya, Guna,Karma are all
given the prefix sadh by Vaiseshika(sadhravya, sadhguna,sadhkarma).For Vaiseshika there
are nine sadhravya.These are accepted as Truth by Sankara (Sathyamevam syad idaaneem).
These nine sadhravya are prithwi,apas,thejas,vayu,kala,akasa,dik,athman,manas which are
accepted by all philosophies of India.But Vaiseshika also say that before the universe made
of kama,guna and dravya came into existence the Sadh did not exist.This part is not accepted
by Sankara.The Upanishad Rishi who gives examples of clay,metal etc also does not accept
the view of Vaiseshika as we have seen.When a discussionhapens about the causal principle
 482 
 

which existed before existence of the universe,a group of Vainasika say it was Eka,
Adwitheeya and Asadh..For them asadh is abhava or lack of sadh.Or opposite of sadh. The
opposite of pot is absence of pot.similarly absence of sadh is sadhabhava or asadh.The
opposite of truth is untruth which is lack of truth or nonexistence of truth.Unless we know
what is sadh ,we cannot know its abhava or absence.The sadhbhava being guna,karma and
dravya ,they see its absence as asadh . The nyaya philosophy accept two .Sath and Asath
.Since two opposites or dualities are accepted it is a Dwaitha philosophy .Vainasika
philosophy is also an Advaitha which accepts an Eka but that eka is not Sadh but Asadh.They
accept as truth ,this seen universe only.Does this opinion be accepted logically?
Poorvapaksha asks: According to Vainasika before Origin of Universe ,the state was Abhava
of Sadh.And that is eka,adwitheeya and Asadh.When one say , before origin of Universe,the
term Before denotes time or Kaala.When we say Eka and Adwitheeya it is associated with
samkhya or number.How can something which is associated with time and number be asadh
or abhava of truth (nonexistence). Sankara says there is definitely a lack of logic in the
argument of the Vainasika sects.It is like saying that “A thinking person does not think”.We
are able to see the present universe ,hear it and know it.Since it is subject to our sensory
knowledge this universe is Sadh or truth.Since that which existed before origin of universe is
not subject to our senses,cannot be seen, heard or known by our senses and hence it is untruth
Asadh (sadhaabhaavam). This is the argument of Vainasika.There are no witnesses here to
testify the sight,hearing and knowledge of what was there before the origin of universe , there
is no existence before origin of universe is the argument.This is broken by Sankara by the
same argument.There had been no witness to testify what was there before origin of
universe.That is true.But there had been no one at that time to testify its abhava state
either.Therefore the very logic of upholding abhava is broken by its own logic. Yet ,the
meaning of the sound of a word reveals the form of an object.Even when we add asad to the
description Ekam evadwitheeyam ,its meaning aquires a special state.Therefore Sankara says
, there is no harm in the use of that word by the Vainasika sects of Budhists.In the word
Asadh they use,is the ability to cognize Sadh.Therefore even the sabda Asadh is the
Akrithivahaka(that which denotes form) of Sadh.Note that Sankara is not against a particular
sect but is logically defending an idea if it deserves it . Ekam ,Adwitheeyam ,Sadh.This is
called by Vainasika as Ekam, Adwitheeyam, Asadh.They used Na,nja in the vakya of
Sadh,he says. Na,nja are anunasika which has the number soonya
(Both Saradhathilakathanthra and Vararuchivakya says this).When we add soonya to the sadh
,sadh becomes asadh.When something is having the adjective of ekam,adwitheeyam it means
one without a second.If we take in that meaning,even the meaning of Vainasika is not
wrong.The abhava of everything(Sarvaabhaava)is asadh .If we take it in that sense their
opinion is the same as that of sadh .Sadh and asadh have no difference then. Then he starts to
object the views of the Mahavainasika who does Soonyavada slightly different from the
Vainasika sect mentioned above.
Sl 2
Soumya,How is that possible?How can sadh be born from Asadh?In the beginning this was
only Sadh,Eka and Adwitheeya. The argument that the Universe is the sadh(truth)and that
truth originated from untruth (asadh)is totally against logic.It is saying”Something is created
out of Nothing”.This argument was attacked and found illogical recently by two western
philosophers-Hegel and Marx.Following their argument ,the Father of Cellular Pathology
Virchow discovered that a cell cannot originate without a previous cell.We accept that Hegel
,Marx and Virchow are philosophers,logicians and Scientists.But ,we fail to see that Sankara
and the Upanishadic Rishi are also using the same technique and raising the same scientific
knowledge and we seal them in a “Religious or Mythological”nest and marginalize .What
these scientists were doing,thinking and saying was no less than what our academicians are
 483 
 

doing,probably heads and shoulders above the present intelligentia .By the logical arguments
Sankara is removing the doubts and the unscientific illogical things that had kept into the
science and philosophy of His times.Every generation has to do that for science to progress.
The seed is destroyed by the seedling so that it can grow up.But this cannot be considered
as the justification for the saying,One’s destruction becomes another’s growth as the modern
theories of evolution thinks.Sankara says,whatever was unmanifested in the seed itself is
growing as seedling.So it is not destruction,but manifestation of the hitherto unmanifested
.The seed and seedling are not different .The tree is not different from the seed .The vainasika
think that the seed is soonya.When the tree(universe)is created that soonya state is lost is their
argument.Their concept is that the seed and the tree as two different things in this way.
Though they say as Eka ,by saying that one is destroyed by another they say that there is a
second too.None of these opposite views are logically correct,points out Sankara.These
arguments were the forerunners of Hegel,Marx and also of Virchow in developing science
and philosophy.
In Samvrithy,which functions?Sadhbhava or Asadhbhava?If it is Asadh ,the sadh will never
be born from Asadh.If it is Sadh,the universe born out of that Sadh has also to be Sadh.
Sankara accepts this second view.He says there is nothing but Sadh.Nothing but Brahma.
Sarvam Brahmam is his logic.And that Brahma alone is existent and that alone is truth.
Whatever unmanifest and manifest is there is only Brahman. It is not the entire seed ,but only
some organs or parts of seed that is destroyed b seedling is the counterargument of the
Vainasika.This also is against logic.Organ means part of something whole.That which has all
organs or parts is the Avayavi.The tree is an Avayavi with all parts.But all the organs of the
tree (gross)are there in the seed too in subtle (sookshma)state.The cause for those subtle
organs are within them as subtlest organs(Athisookshma)In this way,gross,subtle,subtler,and
subtlest (Athisookshmathama) are called by Sankara as visishtavayava which are
beejasamsthana.(Beejavayavaanaam api sookshmavayavavasthaadavayavanam apyanthe
sookshmatharavayava ithyevam prasanghasyanivrithe) For those subtlest organs there is no
destruction at all.This is so for a tree as well as an animal or man.The organs ,the tissues,the
cells,the chromosomes,the genes,the proteins,the aminoacids,the elements in this way we can
go to the subtlest anu (atom)and paramanu (subatomic particle)but in the end we reach the
causative principle Energy .That energy field or ocean of energy is being spoken about in the
state before the creation of Universe .That energy or Urja is what is called Sath and it is not a
nonexistent untruth,and it is from the Sath or energy the entire cosmos with multiverses
originated .The universe with name and form as we see and hear with our gross senses is not
the only truth .It is only part of truth.That is what Sankara’s argument means. If pot is effect
and clay is cause thee is a relation between cause and effect.The effect comes after the
cause.The word after in Sanskrit is Anantharam.This has another meaning. Without an
anthara.Anthara means a difference as well as an interval.So cause and effect comes in a
chain .Cause preceding effect ,without an interval and without a difference.This continuity of
existence without a gap or difference between cause and effect has to be cognized.Only then
the Oneness of cause and effect be realized.Only then the oneness of Universe and its causal
principle as truth be cognized.Instead ,the scientists of the Budhist tradition argue that the
seen manifested things and universe is truth ,and even that truth is temporary , and never
continuous and only the asadh is truth and continuous and if that asadh is Eka what they
consider as true (seen world)also has to be untrue.All these confusions have been made by
Budhist Vainasika sects and Sankara had to sort out these confusions logically.
Vainasika: Asdh---sadh (dravya,guna,karma)Temporary or kshanika
Advaithy:Sadh (Brahman)sadh(Prapancha)sadh (Brahman)sadh (Prapancha)in continuity
(Nairantharya)without an interval or without difference as a wave pattern.
1.Vainasika :- asath sath (dravya,guna,karma) which has destruction/end
 484 
 

2.Advaithin:- Sad sad sad sad ……………..

Brahma Prapancha Brahma prapancha ………..
Waves pattern.

That urja(energy)which is simultaneously a wave and a particle(tharanga kana)

simultaneously doing arohana and avarohana (rise and fall)simultaneously Brahman and
Prapancha(Universe)is the Sadh of Advaithin.Sadh is the Samvith sagara or energy
ocean.That alone existed before the origin of Universes.The waves of that ocean is the
universes.The waves are the samsara.The wave is not different from ocean.Samsara is not
different from Samvith.This oldest Pragnaparamitha or mystic yet scientific vision(darsana)
and sruthi is logically proven by the Rishi of the Upanishad and by Sankara .It is not different
from Pragnaparamitha of Acharya Nagarjuna or from Pragnaparamitha ,the Vaishnavi Sakthy
of the Bhagavathadharma. The sadh with form of a wave ,is only another form of truth.(The
samsara as another form of sadh).This is compared to the coil of a serpent by Sankara
showing the affinity of Advaitha with Thanthric lore.(Yathaa Sarpaa :Kundali). Clay itself is
powdered sand,pot,idol etc .Similarly the energy is in particle(choorna)and in pinda(object
with mass)in all forms ,in the consciousness within our brain ,and all these forms and names
of energy are mere names .The pot is an object made by man’s effort , says Sankara .
Therefore that Nirmithy(production)includes the energy of human karma as well .This is
what Marx said centuries after.Work done is energy is scientific not religious fanaticism
.Then why call Sankara as a religious fanatic?Subatomic particle,all the universe with mass
and movement. all work done,thought,life and deeds are different forms of Sadh or energy
itself and therefore are energy .There is nothing but energy . If sadh alone is everything ,why
is it said Before the origin of Universe?As a answer to this question Sankara asks:Didn’t you
notice the terms Sadevam,and Idam in the Manthra?
Idam means this –this universe.
Sadevam means only the Sadh or truth.
 485 
 

That means “Before the origin of this Universe which is Sadh alone,only Sadh existed “was
the statement.So it was continuity of the truth that was being said by the Manthra. Sadh itself
is the vishaya and vishayi(subject and object).Even when it is seen as pot,particle,idol etc in
different form and name ,the Mrithwa(the clayeyness)is within them all existing as their real
nature or truth.Similarly in all the seen,known and heard multiverses,in the movements ,
functions of all these ,in manifested and unmanifested states of it,only its absolute truth or
sadh as urja or energy alone exists.Sadh is the energy which is Niravayava (without organs or
without divisions-indivisible whole).It is called Nishkalam,nishkriyam,santham, niravadyam,
niranjanam by Swethaswethara Upanishad.Purusha is divine ,amoortha(formless)without in
and out ,and unborn according to Mundaka also . How can such a truth be born as different
organs,divisible to parts, functions, forms and names and in and out and that which is so
triubled(Asantha)?
It is here the simili of Rajjusarpa comes.Sadh is energy and that alone existes.One is
imagining it as the multitudes of universes with name,form etc like a piece of rope is
imagined a sa serpant.In vak its emotions or vikara names are imagined.But vak or pranava
alone is truth.Similarly in urja,its vikara the dravya,their guna and karma due to guna are
imagined .Urja alone is satya.Since it is the absolute truth ,its manifestation ,this multiverses
appear as relative truths and earthly truths of day to day experience. The terms used are
Paramarthikasatya(absolute truth),Apekshikasatya(relative truth) and Vyavaharika (day to
day truths).
Sl 3
That thought.Let this grow into lot of Praja.From it flow of thejas happened.That thejas
thought.Let there be lot of praja.From that flow of apas happened.Wherever there is sorrow
and sweat ,there from that Purusha’s thejas is born Apas. Ikshateh means saw or had a
vision.Th evision of the first Satha without organs cannot be with external organs but an
internal vision.That is why it is said :It or that thought.The darsana or vision is a thought to
start with .Only something which has a chethana(sachethana)can think.Therefore the first
Sadh has to be energy(that with a chethana).It cannot be an achethana object as pradhana of
the samkhya philosophers. The thought was by creating praja by prakarsha,let me become
several .Thus the eka by its own thought and will created a thejas .In Thaithareeya it is said
from Athman was formed Akasa.Here it is said Thejas is formed first.How can it be?
Sankara answers: Here it is not the order of creation that is discussed.The Sadh is being
discussed.All(sarva)Matha (opinions)sadh is EKA and advitheeya is being established.
Sathkaryam idam sarvamatha:saekamevadwitheeyaam
ithyethadvivakshitham.
Agni and waters and food (Thrivilkarana) as the three manifested are only Agni in manifold
forms.To impress that fact here Thejas as Agni is said first.Agni is the one which digests
all,matures all,manifests and reveals all,and reflects all and it is Rohitha(red)and therefore it
easier to cognize agni as urja for all .In water and food agni exists but to understand that it is
not easy and some experimentation is needed.Therefore for easy understanding of even those
who does not know science or experimentation agni is said first.
Thejas willed to become several .Thus the liquid form,with nature eof flowing or moving and
white and soft waters were orn.Apas is the child of agni. Therefore it has to hve some
characters of it.When a man burns with sorrow his agni or fire within flow as his tears .When
one does manual labour his energy comes out as sweat.When someone unite with the other
sex,the energy flows out as semen and blood.The energy of organic body (as metabolic
heat)digests ,creates,expels and flows out as liquefied material .Just like this ,the heat of the
earth and its atmosphere creates liquids like rain,rivers,oceans etc.Not only in earth ,in other
masses like Moon and Mars there had been presence of water . Chandra is said to be
 486 
 

Jalamaya in all Indian scriptures alike.Since we can produce hydroelectric power from water
sources,water is only another form of energy or urja or fire.
Sl 4
Apas thought:Let me grow great with several praja.Then Annam was created.Therefore
wherever there is rain,there lot of annam is created.From waters is created food for eating.
This is easily understandable.Wherever there is rain,there earth is fertile.Annam or food is
Parthivalakshana since there are all the five elements in food just like earth. Vreehi(paddy)
yava(millet)etc are grains that contain the five elements .The nature of food is given as
Guru,Sthira, Dharana, Krishna,and roopa. Guru means that which has weight and mass and
power of attraction due to mass.Sthira means that which is solid and immobile .Dharanam
menas that which wears and holds(life).Krishnam means that with black colour(due to
carbon)and also that which gives ecstacy of this earth.(Krish =Earth and Na= ecstacy).
Roopa means that with form.Whatever has form is annam .Not only plants, living things but
the celestial spheres with form ,and the other qualities mentioned above are included under
the term Annam due to these lakshana. Therefore the term parthiva does not include in the
strict sense earthly or terrestrial alone.All planets and stars belong to this.Wherever there is
rain and water in them ,life is possible .There also the life will be panchabhoothathmaka.
Therefore parthiva is the meaning.Annam does sustain and protects and bears life of beings
and is essential for life. Poorvapaksha:-Thejas etc cannot protect against violence against
them.Then what is the meaning of the term Thejas saw,thought etc.What logic is behind it?
That which is called Sadh is Samvith ,the ocean of energy .
From that Pragnanaghanaswaroopa agni,sun and all other universal and celestial objects
were created in order.If so,is the vision or thought mere Metabolism ? Is sath achethana
like Clay?The achethana sadh in the form of Pradhana ,in orderly lawful time,producing
effects could be imagined as its being thinking ? In that case can it not this thought be an
upacharitha (metabolism)too?In the world it is common to speak of achethan as chethana
.The poets sometimes speak of the Riverbank thought of falling down etc.This also might be
such a imaginary use of language.For example to say that”My everything is done by
Bhadrasena and therefore Bhadrasena is my Athman “is just a use of language.
Answer: In the beginning it was said that which is unknown being known is when one know
Sadh.Sadh is the Eka knowledge in which all is known.There is nothing except that.That is
why it is Adwitheeya,without a second.There is nothing except truth(sadh)which is energy
,to be known ,and is known. Everything is Urja,Sadh or truth and bliss (Sadh Chid
Ananda).When we know that energy,our ignorances and imaginations that we are mere
body, jadavasthu, the many etc are lost.This is the liberation from avidya.Urja alone is
wisdom .Without that truth,energy,bliss nothing is known,thought of or done.Nothing is
cognized ,created except that .The kriya or function of that Urja is Ikshathe or
thought/saw.This kriya of Sadh or urja is existing in all the many creations or praja of the
sadh as well.That is not a mere metaphor but truth only.The gene of father has to be in
child.That is science not metaphorical poetic language.Sadh is in everything ,everywhere
.There is no point in trying to avoid this scientific truth by saying that it is mere metaphor or
poetic imagination.Vignana is purusharthasadhana.To think that it is obtained by dustharka
(false and opposite arguments)alone is not correct.Due to the pramanya of the veda,
sacrificing their meanings and saying something in vain is not logic either . Chethana or
energy is the cause of Jagath or Multiverses.
Chethana=Ghanavasthu X varga of chalana or movement
That is how we should write what Sankara has said so far in his ommentary .
Translated into English this is nothing but E=Mc2.
Khanda 3
 487 
 

Sl 1 Theshaam khalueshaam bhoothaanaam threenyeva beejaani bhavantyaandajam

jeevajamudbeejamithi
Sl 2 Seyam devathaikshatha hanthaahamimaasthisthro devathaa anena
jeevenaathmanaanupravisya naamaroope vyaakaravaaneethi
Sl 3 Thaaasaam thrivrutham thrivrithamekaikam karavaaneethi seyam
devathemaasthisthro devathaa anenaiva jeevenaathmanaanupravisya naamaroope
vyaakarothi
Sl 4 Thaasaam thrivritham thrivrithamekaikaamakarodyathaa thu khalu somyemaast hisro
devathaasthrivriththrivridekaikaa bhavathi thanme vijaaneeheethi
sl 1 For the said elements there are three types of seeds .
Andajam,Jeevajam,Udbeejam.
Now their origin is said:
1 Andajam : Those which come out of egg.Birds, chameleon, snakes, lizards, tortoise,
frogs etc
2.Jeevaja: Those which originate from another jeeva .Man,animals like Cows which are
called Jarayuja or with placenta.
3.Udbheeja:Those that arise out of sthavarabeeja.Like mushrooms etc
Swedaja, Samsokaja, are only divisions of Andaja and Udbheeja. The origin of Andaja is
not from eggs.From the ancestral Andaja .Without ancestral andaja ,creation of new andaja
is impossible says Sankara.Brahmanda cannot happen without a preexisting Brahman.
Without a hen ,hen’s egg cannot happen.And vice versa.Brahman as Sadh creates
Brahmanda with its subtle characters but with different form.In that Brahmanda grows own
chaithanya and again becomes chaithanya and grows itself and continues the race.
Sl 2
That devatha (Prakasavan)thought.Into these three Devatha let me enter as Jeevathman and
expand(Vyakarana)as Name and form(Namaroopa). That Sadh which was the origin of
Agni,Apas and Annam itself is the Jeevathman which enters the Andaja,Jeevaja and
Udbeeja beings and takes varied names and forms and become expanded .This Vyakaranam
or expansion (Vyapana) itself is the Vyakarana (Grammer)of association of names ,forms
and their meanings.If you know the one you know all.The units thejas,water and food unites
and tha sath thus formed with the special Vignana(Visishtavignana) is called Jeevathman.
Because it was already said that it is these units which form the seed . Why should
Something which is Asamsari and Sarvagna and Intelligent think that I will enter something
with ignorance,thousands of sorrows and suffer them?Is not that illogical?If we think in that
way it is illogical.But it is entering as Jeevathman.Jeeva is only a reflection of Sath like
myriads of reflections of sun in water drops.Energy is unthinkable and endlessly powerful.
That becomes thinkable and with power which will end. And there are myriads of its
manifestations.Jeevathman is only one among the myriads of manifestations which the
absolute one takes.Because of association with intellect,mind,sense organs,subjects of sense
organs etc it thinks that I am sad ,I am happy etc but really those experiences are the
imaginations and none of these are experienced by the absolute Sadh.It doesn’t think that I
will suffer some sorrows.Jeevathman is only the mirrorimage or reflection of the absolute
Brahman.If the mirror or the water in which the reflection of sun is seen is dirty,we feel that
the image is tainted but the real sun is not dirtied by the dirt in mirror and the water body.The
limitations are of the medium through which it is reflected. If Jeeva is a reflection (Chaaya)
what is the meaning for this world and beyond?Arent they mere delusions or Maya?
Whatever is opposite from Truth is Maya or delusion.Whatever is with Sadh is truth.Sadh is
truth.Whatever originate from it being its manifestations and creations from Sadh also
is sadh.The son of a Yaksha is a Yaksha and not a bird.Similarly all children of Sadh are
Sadh only.That means even the image of Sadh is truth.This multiverse with energy is
 488 
 

truth.Without energy is untruth.There is no cosmos without energy and that energy is truth .It
is Sakthy or Power of Brahman .The unmanifested energy in Brahman become manifested
energy in Prapancha .Only manifestation happen and nothing else just like the example of a
tree from a seed.
Sl 3
Let me make these three into three each.So thinking that divine being (Devatha) entered the
three devatha as Jeevathman and expanded itself into several names and forms.
Agni water earth
½ Agni+ ¼ water+ ¼ Earth =Agni
½ waters+ ¼ agni+1/4 earth=water
½ earth+1/4 water +1/4 agni=earth
In this way the ratio changed.We must realize that when we say that this is agni,it higher
proportion of agni than the other two but is not totally devoid of them.The ratio determines
the gross appearance and the name given to it as well as its qualities. The first mass
(Vairajyam) had no rajas or particle/dust and was pure sathwik chaithanya or energy.From
that in order by a series of steps Rajya (mass with rajas or dust) like bhoomi (earth as
planet)etc were formed.
Sl 4
That made the three into three each .Soumya,know how the three devatha became three each
from me. By the quality of agni being more sun has more Agnithathwa and urja(energy).In
objects with more of water and more of earth also energy resides but is less than the stars
which are more of energy (agnithathwa). From matter in which Prithwithathwa is more
originated the annam or food.From those Udbheeja ,the Urja grew up .Therefore know
that Jeevathman is nothing but Urja ,absolute Truth,Sadh Chid,Ananda Brahman.
Khanda 4 sl 1 : Yadagne rohitham roopam thejasasthadroopam yachuklam thadapaam
yathkrishnam thadannasyaapaagaadagneragnithwam vaachaarambanam vikaaro
naamadheyam threeni roopaaneetyeva satyam
Sl 2 Yadaadityasya rohitham roopam thejasasthadroopam yachuklam thadapaam
yathkrishnam thadannasyaapaagaadaadityaadaadithythwam vaachaarambanam vikaaro
naamadheyam threeniroopaaneetyeva satyam
Sl 3 Yachandramaso rohitham roopam thejasasthathroopam yachuklam thadapaam
yathkrishnam thadannasyaapaagaachandraachandrathwam vaachaarambanam vikaaro
naamadheyam threeni roopaaneetyeva satyam
Sl 4 Yadvidyutho rohitham roopam thejasasthadroopam yachuklam thadapaam
yathkrishnam thadannasyaapaagaadwidhyutho vidhyuthwam vaachaarambanam vikaaro
naamadheyam threeeni roopaaneetyeva satyam
Sl 5 Ethadwa sma vai thadvidhwaamsa aahu:poorve mahaasaalaa mahaasrothreeyaa na
nodhya kaschanaasruthamamathamavijnaathamudaaharishyathi hyebhyo vidaaschakru:
Sl 6 Yadu rohithamivaabhoodithi thejasasthadroopamithi thadvidaanchakraryadu
suklamivaabhoodityapaamroopamithi thadvidaachakru:
Sl 7Yadvijnaathamivaabhoodityethaasaameva devathaanaamsamaasa ithi
thadvidaanchakruryathaa nu khalu somyemaasthisthro devathaa:purusham praapya
thrivriththrivridekaikaa bhavathi thanme vijaaneehithi
Khanda 4
Now the examples of Thrivilkarana is mentioned.What is an example?When we want to
explain something which is rare and unknown to many we give a more common and known
model as a teaching process .
Sl 1
The Rohitha(red)of fire is the form of Thejas.The white is that of waters and the black is that
of food.The fireness of fire ends with the beginning of the vak which is its Name.Only the
 489 
 

three forms are true. When the name and form are created ,the colours are also created.Varna
or colour shows quality .Red ,white and black colour has rajasic,sathwik and thamasic
qualities.With beginning of colours the three guna are created and the gunarahitha initial state
of energy is lost .Gunarahitah state (nirguna)is vairaja and is purely sathwik and beyond it.It
is pure energy state unmanifested. From it the red(sun,Pradhana,Rajasa), White(moon
,pradhana,sathwik vaisya)and black(pradhanam krishnam ,annam vidyuth,soodra)are formed
.But this is too simple .The proportions of tehse three guna are intermixed in every object and
every being and a pure state of quality is not there . If we keep a pure sphatika or prism near a
pure white light ray we can see a spectrum of colours.If we keep a red flower near it we will
see the prism as red .By association with Vishaya ,Brahman gets such colour change but it is
not real colour change to the prism or to the Brahman but only a feeling of colour change.It is
not Gunaparinama but a imaginary feeling that Gunaparinama has happened and if that
misunderstanding is over we know there never had been a change.Everything appears then a
spure and colourless without name form ,and sudhanitya satya only. When we say that with
origin of varna the Agnithwa of agni is gone,what is the real meaning?Before thrivilkarana
into agni,water and prithwi (before varnavivechana or differentiation of colours of red,white
and black)there had only been energy (agni).If that initial thread of agni is removed where is
the cloth made of it?Where is the coloured cloth made of it? The chaithanaya or energy which
is sabdamathra(unit of sound)and is cognizable by intellect is Agni.But the fire observable by
our gross eye with a anme and form and colour also is agni.If we know this we can
understand the meaning of the agnithwa of agni is lost with Varnasarga.The subtle energy
exists even in gross objects.Entire universe is made of it alone.But once this seen observable
cosmos of name,form and colour is created ,that energy has become hidden in innumerable
objects and one has to find it out by tests or experiments.Sun is energy but earth is not energy
,common man feels.But it is not so.Sun is manifested energy source. Earth is also energy
source but it is unmanifested energy source.Earth also is agni or energy.Food also is energy
just as the sun is energy.Thus the fireness is hidden in objects with creation of varna,form and
name.The three forms which are truth are the subtle units of fire,water and earth.Not this
gross prapancha .sl 2 ,3 &4
Rohitha Sukla Krishna
Aditya ½ Agni ¼ water ¼ food
Chandra ¼ agni ½ water ¼ food
Vidyuth ¼ agni ¼ water ½ food
The Aditya’s Nature of Adityathwa and Chandra’s nature eof Chandrathwa and Vidyuth’s
nature eof Vaidyuthi is in these proportions and they are the vikara of the fire,water and
annam and these three subtle units alone are truth .Not the gross sun,moon or the like objects
seen by our naked eye says this sloka.The proportion of water in moon is more according to
this and recently the astronomers have “Discovered “that moon contains solidified water !!!
Sun ,moon and Vidyuth are said to be three gross forms of agni only..Fire has no rasa or
gandha .Only form and colour (roopa,rasa).When the unit of water and food join in their
thrivilkarana the taste and smell are added.Since smell, taste,touch and sound are not vishaya
which can be seen (with eye) only form and colour are mentioned.
The entire universe is Thrivilkritha (made of the three units)and fire etc are only three units
(Thanmathra).Therefore just like the agnithwa of Agni ,the Jagathwa of Jagath also will be
lost.Then the absolute cause ,of all these ,the Sadh alone is truth is made clear.
Jagath=agni+jalam+annam=sadh
Jagadh =sadh
In all dravya with form all the thanmatra are present.In agni ,not only water and food but also
sabda,sparsa are there.Taht is vayu ,akasa are also present. Therefore it is better to use the
term Pancheekaranam instead of thrivilkarana.In jalathanmatra ,not only liquid water but also
 490 
 

the solidified ice and its crystals and the vapour formed from it are included.In
Agnithanmatra the urja and its media (where it is spread in unmanifest state) and field
(Rasimandala) is included and so we can explain with thrivilkarana itself the five elements
and their pancheekarana.
Brahma:satyam Jaganmithya Jeevo Brahmaivanapara:
This is said with conviction that the Jagath with sadh is satya.The jagadh without sadh is
asatya.If we avoid energy fields then this universe is untruth.If it is there the universe is
truth.This is what is implied in subtle terms.The continuity of the rasimandala as Thejorasi
,and of Brahmanda with graham and nakshathra has to be known to say such a thing with
conviction.We must remember that both Sankara and the Upanishadic Rishis lived several
years before Einstein or any other western scientist .It is an insult that we are unable to
recognize this.The academicia is insulting both Sankara as well as their own heritage
(intellectual heritage) by saying that Sankara was a Hindu fundamentalist . They don’t know
what they are speaking about . In the beginning of the chapter the father said that there is no
one in our race who is not a scholar,who hasn’t known sadh as Brahman and who is not
famous.Because for a person who understands urja or energy nothing remains as asrutham
(unheard of)amatham(without a scholarly opinion) and avignatahm (unknown).The Brahman
which is the energy ocean is visualized in own consciousness and by that enlightenment
he/she becomes sarvagna and nothing remains to be known after that experience.The energy
which is thrivilkritha ,and agni which is pancheekritha is only a different form of the Sadh
which existed before origin of Universe has become a Sarvagna.
Sl 6 &7
Red coloured are predominantly agni.Whitecoloured are predominantly Apas. Black coloured
are predominantly annam /food .They knew this.Whatever is known and unknown is the
association and integration of these three Devatah . And when they reach a human being each
become three again.Know that from me.
Sad (Avignaatham,samaasam)
Fire water food
( Vignaatham , Samaasam )
In the known the three have particular proportions and we can measure them accurately .For
example in food we will take Carbohydrates.Its structure is :-
C6H12 O6 is Glucose .To 6 Carbon atoms(black) 6 atoms of water H2O (White) join to
form Annam or food here.It has C6 H12 and O6. The structure of water s 2 Hydrogen atoms
and one Oxygen atom. Structure of a gene is a base of Deoxyribose to which through a
Phosphate bond a Nitrogen is combined.
In Sadh as energy ,also we find the same .The smallest subtlest units are but smaller than
electrons .And it is impossible to say that this electron has come from water,this from food
etc.All are alike.Therefore in known and unknown the same subtle force works but we are
able to know it only in manifested gross, and not in unmanifested subtle state.That
combination of subtle force in a particular proportion creates man and bird and animal and
plant .In next chapter the biological energy of man is explained as Sadh itself
Khanda 5
Sl 1Annamasitham thredhaa vidheeyathe thasya ya:Sthavishto dhaathusthathpureessham
bhavathi yo madhyamasthanmaamsam yonidhaathusthathpureesham
bhavathiyonishtasthanmana:
Sl 2 Aapa:peethaasthredhaa vidheeyanthe thaasaam ya:sthavishto
dhaathusthanmoothram bhavathi yo madhyasthallohitham yonishta:sa praana:
Sl 3 Thejositham thredhaa vidheeyathe thasya ya:sthavishto dhaathustahdasthi bhavathi yo
madhyama:sa majjaa yonishta: saa vaak
 491 
 

Sl 4 Annamayam hi somya mana aapomaya:praanasthejomayee vaagithi bhooya eva maa

bhagavaanvijnaapayathwithi thathaa somyethi hovaacha
Sl 1
The digested food transforms into three forms.The gross elements become the Pureesha
(faecal matter).The subtlest(Anuishta)becomes the Mind.The middle one becomes flesh
(Mamsa). Annam is digested in the Jadaragni(fire in stomach ).The remainder is the gross
things that are expelled through intestines.The subtlest (subtler than an atom is what is meant
by Anuishtam)as essence (Rasa)ascend up towards the direction of the heart and from there to
the 72000 Hithanaadi (Nervous system and plexuses)and from there become the Manas
(mind)which is the organ of Vak(language and cognition)according to Sankara. About these
subatomic and subtlest chemical transmitters Brihadaranyaka Sisubrahmana explains further
.(Which includes the Neurotransmitters, hormones etc according to modern understanding
but also the nerve synapse neurotransmitters)They are Nadeesamvedanaprachodaka(means
capable of stimulating communication between the nerve channels).The middle Anna ,that is
between the gross and the subtlest,become essence and get converted to flesh of the body.
Here we will consider this middle part in a scientific way. First the carbohydrates or various
starch foods are considered.They are absorbed from digestive system and in the liver stored
as Glycogen.They are converted as fatty acids used in the muscles ,Deoxy-Ribonucleic acids
for creating genes and thus the races,in milk as galactose,and also as mucoplysacharides and
Glycoproteins for making up tissues of body.When completely broken up,the CH become
carbon dioxide and water and gives necessary energy for our body.Sometimes in muscle
fibres during Glycolysis,it is partially divided and forms Lactic acid.These transformations
can be shown as below.

From Carbohydrates and from Fatty Acids ,Cholesterol etc the Liver synthesizes different
types of Rasa or Essences.The Bile Acids,The Lipoproteins,The Phospholipids and
Cholesterol are synthesized in the Liver.They are also divided into minute or subtle particles
in the Liver.How the Fats in our food creates muscle fibres and tissues.

Fats ,Carbohydrates are utilized for the energy expenditure of the body and then what
remains is Carbon,Hydrogen and Oxygen atoms.(In carbon dioxide and water).Carbon
dioxide belongs to a Gas/Wind /Vayu .In metabolism the urja or agni/fire,Water and Vayu or
vapour/gas are produced after expenditure of bioenergy.This is so in metabolism of proteins
 492 
 

also.The difference is that along with them Nitrogen (NH2 which has combination of H atom
also)also is there. This is because Aminoacids forming protein has Nitrate as a unit in them.
This is the general Metabolic Pathway of Proteins.The genes are formed from these three
types of Annam (CH,Fats and Proteins ) as given below.

Khanda 6
.
Sl 1
Dadhna:somya madhyamaanasya yonimaa sa oordhwa :samudheeshathi
thathasarpeerbhavathi
Sl2 Evameva khalu somyaannasyaasyamaanasya yonimaa sa oordhwa : samudeeshithi
thanmao bhavathi
Sl 3 Apaamsomya peeyamaanaanaam yonimaa sa oordhwa:samudheeshathi sa praano
bhavathi
Sl 4 Thejasa :somyaasyamaanasya yonimaa sa oordhwa:samudheeshithi saa
vaaagbhavathi
Sl 5 Annamayam hi somya mana aapomaya:praanosthejomayi vaagithi bhooya eva maa
bhagavaanvijnaapayatwhithi thathaa somyathi hovaacha
When curd is churned the lightest and anuishta subtle part always floats at top. That becomes
the butter When one churns curd it is teh most subtle part that rise up as butter,and get
transformed to ghee and clarified butter .Like that the parts in food which are lightest and
subtlest goes up and that is called Mind. Sankara explains :Food in digestive tract is churned
by digestive fires and winds .The fire and vayu takes the subtle light parts of it upwards
.Therefore from nabhi (middle of body)to heart the upward nerves and their secretions are
said to be mind.In mind the fat or butter always floats up(in brain)In nerves and brain the
fats are more than in any other part of our body and brain is the upmost part of body.In the
body which is mostly water ,that sneha(love as well as Oily /fatty material) is topmost.Gnana
and sneha(wisdom and compassion)being same and being the qualities of mind this is said.
Soumya,The subtlest in the water which we drink rise up and become Prana.When water is
heated its particles become vapour and merge in Vayu .Therefore the subtle particle of water
is praanavayu.Chemistry also tells us H2O when boiled ,become gases (oxygen and
Hydrogen)and goes up. Soumya,Thejas when eaten ,its subtlestparticles goes up and form
Vak. When fire is burned,the particles burned rise up as smoke .From burning stars protons
and electrons (subtle thejas)comes out as rays.Similarly from a burning mind(Which does
Thapas.Thapa is to heat up)the purest subtle word which is pure and brilliant comes out .This
 493 
 

is Vak.From earth and other celestial spheres the communications that comes out as electron-
protons being light spreads up.They being light goes up. The father is giving examples for the
law that the light,weightless things which are subtle goes up.The subtlest Annam is Mind,
and the subtlest water is Praana and the subtlest Thejas is Communication power of Vak.
Soumya,Mind is Annamaya.Praana is Jalamaya.Vaak is Thejomaya.
Swethakethu said:Give me more advice on it. Let it be so.
Sankara says:Swethakethu was convinced of the water and thejas but was not very sure about
the origin of Mind from food.Therefore the father started to advice him again on the subject.
Khanda 7
Sl 1 Shodasakala:somya purusha:panchadasaahaani maasi:kaamamapa:
pibaapomaya:praano na pibatho vichethsyatha ithi
Sl 2 Sa ha panchadasaahaani naasaatha hainamupasasaada kim braveemi bho
ityucha:somya yajoomshi saamaaneethi sa hovaacha na vai maa prathibhaanthi bho ithi
Sl 3Thamhovaacha yathaa somya mahathobhyaahithasyaikonghaara:
khadhyothamaathra:parisishta:syaathena thathopi na bahu dahedevam somya the
shodasaanaam kalaanaamekaa kalaathisishtaa syaathathaitharhi
vedannaanubhavasyasaanaatha me vijnaasyaseethi
Sl 4 Sa haasaatha hainamupasasaada thamha yathkim cha papracha sarvamha
prathipede
Sl 5 Thamhovaacha yathaa somya mahathobhyaahithasyaikamangaaram
khadhyothamaathram parisishtam tham thrinairupasamaadhaaya praajwalayathena thathopi
bahu daheth
Sl 6 Evam somya the shodasaanaam kalaanaamekaa
kalaathisishtaabhoothsaannenopasamaahithaa praajwaali thathaitharhi
vedaaananubhavasyannnamayam hi somya mana aapomaya : praanasthejomayee vaagithi
thadvaasya vijajnaavithi vijajnaavithi
From the subtlest Anuishtadhathu ,the mind beome powerful.Th epower of mind thus
obtained is of 16 kala(parts )according to Sruthi.Therefore the Purusha known as Jeeva and
residing in the Body which is a union of cause and effect with mindpower from food,is said
to be with Shodasakala.The jeevan with that shodasakala is satyadrashta(observer of truth)
srotha(one who hears /listens)Manthaa(analyzer)Bodhwaa(one who cognize)Vignatha(one
who knows)and sarvakriyasamartha(efficient to do all functions).One who does not take
enough food is naturally lacking in these abilities or deficient in them.
Sarvasya karyakaranasya samarthyam mana:kritham eva. The ability to function efficiently
in all matters is created by one’s mind.Only those with a strong mind achieve all and are
strongest in the world.People worship food because with food is made this world and with
food is created the mental strength for all functions.
Sl 1
Soumya,Purusha has shodasakala.If you take no food for 15 days ,but take enough water your
praana will not be broken or destroyed because praana is Jalamaya
Sl 2
Swethakethu did that vow.Then he approached his father.”Now what should I say?”He asked
The father said:Now you say the Rk,Yajus and Sama.
Bhagavan ,They are not revealed in me .(I cannot remember them ).
When one is hungry for food ,the ability to think,the ability to remember or memorize ,the
ability to do mental analysis does not exist.After 15 days of hunger,Swethakethu could not
remember the manthra .His mental strength had deteriorated.This experiment was done to
teach that mind is created from food.Here the laborartory is one’s own body and mind and
not some other animal.This point is very important .We find in history,Budha also did this
experiment.
 494 
 

Sl 3
The Muni said: Soumya,How a small piece of burning carbon ,less than the size of a
glowworm ,can grow and destroy things of its own size ,the 15 kala in you are extinguished
and only athe 16th remains.With that single Kala you cannot experience the Veda.You can
now take food .Then you will understand what I now said. The energy remaining after 15
days of hunger is just to sustain prana and with that the mind cannot function effectively.That
is why enlightened analysis and word is not revealed in his/her mind.Those who think that the
people of underdeveloped countries are mentally deficient should listen to this experiment
and its results.Th ehungry man thinks only about the food for that day and methods to earn it
to sustain life.India had been a selfsufficient nation at one time in history with a law which
made land common for all (as that of God)and forest products(all fruits,leaves,tubers and
honey etc) common to all without restrictions.All were satisfied with food in enough
quantity under such circumstances .But now,being individualistic and restricted by taxations
this is not so.
1 Endocrine cell(production) Capillary blood (transport)
2 Paracrine (producing and responding cells)
3.Synaptic ( Nerve cell producing acetyl choline, dopamine etc and nerve cell responding)
4.Neuroendocrine (nerve cell produce vasopressin,epinephrine etc . Transport through
capillary )
Diagramatic representation of Mitochondra with cristae, i on internal membrane,space
between internal and external membranes, The inner space called Matrix .(mitochondrial
matrix) The subtlest fats are in nervous system.Neuronal synapse transmissions, and
neurotransmitter and hormone transfer happen through the subtle energy in phosphate bonds.
(ATP) The enzymes in mitochondria produce ATP needed for function of all cells of the
body. Inside mitochondria by union of a new phosphate bond with ADP , ATP is born.
Therefore they are the powerhouses of our body. Since cell to cell communication is made
possible by the presence of deoxynucleic acids in mitochondria .By oxidative
phosphorylation one cell controls the other and by this mutual control all the cells in our body
function as a whole and an imbalance of one can lead to imbalance of the other.
Communication through neurotransmitters is the language and wisdom of the cell.It is the
most subtle function of our mind/intellect.The subtlest word transferred at a suble
level.Mitochondria are subtle energy particles.When it functions, H atoms are liberated
within.Some of these atoms are converted to NAD (nicotinamide adenosinedinucleotide) and
others to FAD(Flavine Adenine dinucleotide)The rest of the H atoms pass through respiratory
enzymes called Flavoproteins , cytochromes or electrons of H atoms and finally unite with
photons and converted to Hydrogen and again unite with oxygen to form water.The energy
obtained from this transfer of electrons along a series of electron carriers is finally utilized to
generate ATP from ADP and inorganic phosphates.There is a storehouse of protons between
the internal and external membranes of mitochondria.According to chemiosmotic theory of
Mitchellelectron pumping of these from internal membrane is the first stage by which a
proton gradient is created .The photons flowing back, regain the energy lost in the
process,and make phosphorylation possible .This energy is needed for our cell
communication.This energy helps the cell independently.The DNA RNA Ribosomes of
human beings are not different from bacteria or virus structurally.The subtlest energy is Eka
in smallest and the most evolved life form, because it is the energy of the Sun and sun gives
same energy to all alike.Mitochondrial gene is from mother and not from father.Therefore
communication ( cellular Vaak ) is always feminine.
Sl 4
He took food,and after that could answer his father’s questions.His memory and
cognition came back.Thus he knew the meaning of what his father told him
 495 
 

Sl 5
Soumya,Like a piece of burning carbon,less than a glowworm can be grown with dry
grass,and create a great fire again ,now your intellect is agan grown out of food. The food is
like dry grass or dry hay which is fuel for fire.The food is fuel.The importance of Praana and
the lack of mental power in a body without food are both demonstrated .
Sl 6
Soumya,like this your last kala out of 16,was grown with food .With that one,you have
enjoyed and experienced Veda.Mind is annamaya,Praana is jalamaya,and vak is thejomaya.
From these words he got wisdom. If food is not taken and water alone is taken the remaining
jeeva is jalamaya.Then the mind or vak of Swethakethu was not functioning.He could not
think or talk with memory .He could not answer questions correctly.When he took food all
these came back.So the jalamaya Prana was awakened and mind started to function.Memory
and word came back.Therefore mind is Annamaya.Energy from Annam and the remaining
energy in the Prana together made Thejas,and that is the Vak.Therefore Vak is Thejomayi.
H2O (water) or Prana+Annam (CH,FAT,PROTEIN) or Mind=Energy (Thejas or VAK) This
equation or Samavakya was tried in own body by learners of Brahman .Swethakethu
was satisfied by the experiment and found that it is true.
Khanda 8
Paradevatha who entered the Mind as Jeevathman,like a Purusha’s reflection in mirror ,or
reflected sun in water ,is only an image (Chaaya) or shadow.Mind is Annamaya.That join
with Agni (sunray)and water(Prana) and only then Manana(analysis and reflective thought)
darsana(visualization)sravana(hearing) and other Vyavahara happen.The Annam,water and
fire which is Thrivilkritha when divided into individual components ,merge in the Urja or
energy which is its own swaroopa(form). Bahman is Vignanamaya and Manomaya.It is our
Athmorja(own energy )In sleep state that energy sustains praana in our body and performs
only those dharma for sustenance of life.And we can experience it being separate from body
in that state.This Devatha which can stay away from sense organs and their Vishaya is Manas
and Udhalaka explained it to his son.
Sl 1 Udhaalako haaruni:swethakethum puthramuvaacha swapnaantham me somya
vijaaneeheethi yathraithathpurusha:swapithi naama sathaa somya thadaa sampanno
bhavathi swamapeetho bhavathi thasmaadenam swapithityaachakshathe swamhyapeetho
bhavathi
Sl 2 Sa yathaa sakuni:soothrena prabadho disam disam
pathithwaanyathraayathanamalabdhwaa bandhanamevopaasrayatha evameva khalu somya
thanmano disam disam pathithwaanyathraayathanamalabdhwaa
praanamevopasrayathe praanabandhanam hi somya mana ithi
Sl 3 Asanaapipaase me somya vijaaneeheethi yathraithathpurushosisishathi naamaapa eva
thadasitham nayanthe thadyathaa gonaayosanaaya: purushanaaya ityevam thadapa
aachakshathesanaayethi thathraithathschringhamuthpathitham somya vijaaneehe
nedamamoolam bhavishyatheethi
Sl 4 Thasya kwa moolam syaadanyathraannaadevameva somyaanneva sringhenaapo
moolamanwichaadbhi:somya sringhena thejo moolamanuischa thejasaa somya sringhena
sanmoolamanwicha sanmoolaa: somyemaa:sarvaa:prajaa:sadaayathanaa:satyaprathishtaa:
Sl 5 Atha yathraithathpurusha:pipaasathi naama theja eva thathpeetham nayathe thadyathaa
gonaayoswanaya:purushanaaya ityevam thatheja aachashta udanyethi thathraithadeva
sringhamuthpathithamsomya vijaaneehi nedamamoolam bhavishyatheethi
Sl 6 Thasya kwa moolam syaadanyathraadbhyodbhi:somya sringhena thejo
moolamanwischa thejasaa somya sringhena sanmoolamanwischa sanmoolaa:
somyemaa:sarvaa:prajaa:sadaayathanaa:sathprathishtaa yathaa nu khalu
 496 
 

somyemaasthisthro devathaa:purusham praapya thrivriththrivridekaikaa bhavathi

thaduktham purasthaadeva bhavatyasya somya purushasya prayatho vvangmanasi
sampadhyathe mana:praano praanasthejasi theja:parasyaam devathaayaam
Sl 7 Sa ya eshonimaithadaathmyamidam sarvam thadsatyam sa aathmaa thathvamasi
swethaketho ithi bhooya eva maa bhagavanvijnaapayathwithi thathaa somyethi hovaacha
Sl 1
Udhalaka ,son of Aruni,told his son Swethakethu.
Soumya,Know about the end of Dreams from me.When we say that a person is sleeping, he
has become one with Sadh and attained own nature or swabhava. That is why we say
“Swapithi” (means he is in Swaroopa). Swapnantha is the time when the visual cycle of a
dream is about to end .Or the time after the middle part of the dream sequence. Dream has a
beginning,end and a middle.The swapnantha is same as Sushupthy state.When dream ends
Sushupthy or dreamless state starts.Or in strict sense there is only two division spossible for a
dream.The end of dream being sushupthy ,the period is the middle of sleep. When a lightray
comes through a hole ,it reflects on a wall.Similarly the reflection of Athmachaithanya on
mind and water is creating different types of visions in wakened state and dream state.Wter
and mind are mirrors.When the mirror is removed from path of light we see no reflection.
Only the ray of light is there.When one sleeps the mirror is suddenly removed (mind).Then
the different forms with names and colours and functions seen during the wakened state are
also lost .This is the starting point of turning back to own swaroopa of mind. But before
entering deep sleep we do see some visions.In these dreams also we experience sorrows and
pleasures,fears etc due to punya and apunya.Avidya and Desire make the punya and apunya.
Avidya and Desire are the creations of the reflections of the mind during awakened state or
Jagrad.They are cause of Samsara.Therefore the visions during the beginning of a ream are
the reflections on mirror of mind during the awakened state.Or they are reflections of
reflections . From Jagrad to sushupthy ,if we visualize the journey in a tunnel form,the mirror
(mind)in jagrad send reflections of its visual images upto middle of tunnel.From the middle
only the reflections of the original ray of light is seen.Therefore the middle of dream itself is
end of dream and beginning of dreamless sleep.At that time the visualizations ,if we see and
can remember ,are rare ,and sometimes even predictive.Because at that time the mind is in its
swabhava .Man sleeps to get refreshed from the tiring reflections and images of samsara
created during wakened state and to get back energy of Athman(swaswabhava)by that
sleep.The process is for rejuvenation of mind. Therefore sushupthy is a return to the initial
energy state .To Athman which is energy concentrate . In the weakened body,when the senses
are turned inwards, the enrgy of prana alone flows continuously doing its function.In that
subtle anuishta state ,praana become merged with(Thanmayatha)the anuishta energy . When
one is without food for 15 days,this subtle anuishta praana looses its cognitive and memory
functions.When food is enough ,and when one takes a good sleep ,one becomes efficient to
the maximum and pragna and prathibha is revealed best .None of these things are religious
teachings but scientific truths which no modern scientist can negate.
Sath is the prana of Prana(Brihadaranyaka).It is Bharoopa(form of energy) as Body of
Prana(Chandogya).It is Sadakhya (That with the name of Sadh)of the Thanthric texts as
explained in the Soundaryalahari commentary in Padmasindhu (Mathrubhoomi publications).
Sadhakhyath swathmanaayathanam visramanasthanamalabdwa pranameva
Pranena sarvakaryakaranasrayenopalakshitha
Prana ithyuchyathe Sadakhya Paradevatha ,Pranasya praanam,Pranasareero
Bhaaroopa Ithyadi sruthe
Says Sankara.
 497 
 

To that Paradevatha Sadhakhya ,both Prana and Mind are bound and that is why all
visualizations are possible by mind.Without the light-ray as Sadhakhya ,both outer and inner
eye or Chakshu ,or even the divine eye cannot see anything.
Sl 3
Soumya,now know about hunger and thirst.When one wishes to eat,that food is lead by
water.The one who leads the cattle,the one who leads the horses,the one who leads the
Purusha –like that the one who leads the food is water. Soumya, this body has fallen from
that peak.Without a root(Moolam)nothing is created. Asisishathi:The word meaning is one
with hunger and thirst.The one who has thirst to eat is the literal meaning.That is even the
process of eating is a type of thirst . The food that is eaten is a solid which is hard .It is made
liquefied by water and made into watery rasa and only then the digestive system can burn
it.This is very scientific and Sankarabhashya explains this well.
Purushenaasitham annam katinam peethaa apo nayanthe draveekritya rasadibhavena
viparinamayanthe ,thadaa bhukthamannam jeeryathi.when this is digested ,man feels desire
to eat more.And that desire is called a thirst .Like a banyan tree from a tiny seed ,this body is
generated from the water droplet that leads the food .Th eroot or cause of this body is always
water.The annamaya mind has its root or origin in Prana which is jalamaya.Similarly for the
annamaya body of all,root cause is the jalamaya Prana.Swethakethu felt a deep desire to
know about that root cause .Hene to quench his desire ,the father said:
Sl 4
Where else is that rootcause possible except in Annam?Soumya,The Apas in the Peak (Sringa
is the word used) searches its root the Thejas.Th ethejas as peak search its rootcause the
Sath.All praja come from that Ayathana(abode)the sath or the truth.And are fixed in Sath.
The food taken in is liquefied by watercontent,and digested by digestive enzymes and
become essence or rasa.From rasa the blood,(sonitha)and from it the flesh and muscle,from
flesh the bones,and from bones the marrow,and from marrow the rethas and sonitha(the
semen and egg in male and female)are formed. From food,as if from a clay ,the wall is
made,the semen and egg are created like this.From it the child is born.The child is a
combination of food, water and thejas and have come from their rootcause the Urja itself.In
the order which Sankara gives ,only the final stages are different from modern medical point
of view.
Sankaraacharya vs Modern science

1 Annam
2 Jalam and Jadaraagni produce
3Rasam
4 Raktham
5 Mamsa and medas
 498 
 

6 Asthi
7 Majja
8 From it Beeja and sonitha in male and
female
9 Praja
Marrow is the organ for creation of blood.When we need more of praana (Haemoglobin
)marrow starts functioning more.From epithelium(which is in form and structure different
from flesh and muscle(originate testis and ovary but we must remember that all organs are
formed from zygote(Egg+Sperm)and it is that gene which is present in all cells .Though there
different organs and they are made of multitude of cells which may look different in structure
and function,all are from the single cell-the zygote .Therefore the view of Sankara without
differentiating flesh and muscle from epithelium is not entirely wrong. But I do feel that the
statement that from marrow the bheeja(sperm and egg)originate has to be considered
unscientific in modern medical standards. (When I visited Yesudas at Ernakulam,after the
release of the first edition of Sudhasindhu,he said that this is more in favour of an ancient
concept as given in Bible that women are created from the rib of man .Since ribs have
marrow in adults ,Sankara’s view is somewhat in line with Biblical teaching .But it seems not
scientific in 21st century.That is not a black mark.Science is changing its concepts every day ,
every moment.)
Sl 5
When a man is thirsty ,the thejas leads what he drinks.Like a person leading cattle,horses or
people,it leads the water.Soumya,This Sringa(precipice)falls from a root or cause.Without a
root nothing is formed. Food is liquefied by water.Now that water is dried up by fire .This
reduction is happening continuously in nature and it is this which is converted into the
various tissues
of the body,says Sankara in the most scientific way.
Sithileekuryurabbhahulyadhyadi thejasa na soshyanthe.
Nitharam cha thejasa soshyamanaswapsu dehabhavena parinamamanaasupathumichaa
Purushasa jayanthe.
Thadhaaa purusha :pipasathi naama:
It is because of this reduction of water by fire that we feel thirst and drink water.Since Thejas
or fire leads Udaka(water)it is called Udanya by sruthi.In our body Prana and blood are
Udaka.They are lead and dried up and reduced by excessive heat and thirst produced .And the
root of that thejas again is water .
Sl 6
What else except water is the root of that heat,Soumya?By the water which is the sringa
(precipice)know the root fire.By the fire,the precipice,know its root water.Soumya,the abode
of all praja is in the Sath.The three devatha reach man and became three .The Vak during
death,merge with mind,and mind merge in prana.Prana merge in fire,and fire in
Paradevatha.Body has its root in food.Food has its root in water.Water has its root in fire.Fire
has root in Sadh.Therefore enquire body and then its root in that order and reach Sadh .From
this precipice ,the body,reach in the root of all ,the Sadh.(diagram page 691) When we leave
this body which is a union of prana and sense organs,vak merge in prana,and man stops
talking.One speaks what he meditates or thinks in his/her mind.When the speaking stops,the
function of mind also stops.When that mind is merged in prana ,only prana remains and the
person lies unconscious as if in a sushupthy (dreamless sleep).Then he does not know or
understand anything.Till then the relatives were saying:” Not replying when we call”
Now they say::Doesn’t understand anything.Is in coma.Nothing is remembered or known.”
Understand that the praana is now upward(Urdhwa)and rising up enclosing all external sense
organs in itself ,by Samvargavidya.Breaking open the crucial points(called Marma)and
 499 
 

throwing away the functional organs like hands and feet ,praana rise up(Utsarjana)and merge
in Thejas.The onlookers say:All movements ceased. They touch the body and if there is
heat,say “Life remains” and if body is cold they say:There is no life”.The signs of thejas are
the heat of body and the movement of heart,which leave last.When that too is lost and thejas
merge in Paradevatha ,or the ultimate energy then the people say:He is dead.
Sl 7
By this subtlest Athman ,all this great and gross universe and everything has become Truth.
That truth is Athman.Swethakethu,It is You.
Bhagavan,I want to know more .Tell me.
Sadhakhya,Atomlike,the rootcause of all universes and everything is the Athman.There is no
observer or listener or enjoyer except that.That with the name Sadh and the cause of all,is the
absolute truth and nothing else.Only since that exists ,all these are truth.
The things explained in this chapter are in accordance with modern Biochemistry.The body
gets water from the water we drink,the food we take in,and the water the body makes by
oxidation of food.These in order constitute the water,food and Thejas spoken of in this
chapter. In food which gives 3000 calories of energy ,there will be 450 milliliter water.When
this food is oxidized in body 350-450 ml water is produced extra.When intracellular water
decrease we have dehydration.We get thirst.Then we eat and drink and make the
watercontent balanced.If a cell is dry with no water ,the agnikarma(energy functions)of the
cell or the metabolic functions cannot happen.It become functionless.The cellular
communications will stop.To balance this from the extracellular space and plasma water is
drawn in.This also dries up because of excess heat .If no new food and water are given the
cellular tissues dry and shrivel and are lost.This cellular phenomena are proven by modern
Biochemistry.
Measurement total 3000 Total water available Total expelled
1500 Water taken in As Urine
1000 Water from oxidation As sweat and expiration
500 Water in food As faecal matter
Input total Output total
The water content of the body
In stomach and Intestines
Lungs,skin Plasma (5%of body) kidney
Extracellular space(15 % of body)
Intracellular space(50% of body)
The Upanishad is speaking about the water balance not only of our body but also of the entire
cosmic body is interesting.The parallels drawn are between sun (heat)moon(water)and earth
(combination of prana and water) and their acquisition of different forms.The word Sringa is
used with moon in astronomy of India and the Jalamaya state of Moon to replenish earth’s
water is also mentioned . The first to leave is Vak.Then mental faculties and sensory
responses. That shows food and water are not available anymore for carrying out the
functions.The heat remains and therefore the pulse(heartbeat)and the body heat remains for
some more time.When that is gone the thejas and everything else has merged with the root
Sadh (Truth)which is Chith(energy)and Bliss (Ananda)
Biochemically C6H12O6 or food as Carbohydrates H2O
H AND O atoms(Thejas) Sadh(cosmic energy)which is the cause or root of all. Thus
everything returns to its rootcause .Just like a Jeeva merge into a state of Sushupthy,every
night,the Jeeva merge into this state of Laya /Pralaya after every life.Says Sankara. If the
Jeeva had been a enquirer of Truth and known it/experienced it,after this state of laya or
sushupthy it does not take up another body and come back.A person who has gone away from
a place which is riddled with fears to a place where there is no fear of anything(Abhaya)will
 500 
 

not come back.Athmagnani does not come back to this samsara like that.Those who are
ignorant of Athman,as if they are awakening from a night’s sleep, come back into another life
in another body ,as if into a new day .This cyclical journey repeats for them only.
Sl 7Athman of all these is that subtle which is subtler than an atom.That alone is truth.That is
Athman.Swethakethu,That you are.
Bhagavan,tell me more about it.
Soumya,Let it be so.The Animaanubhava known as Sadhakhya is the root of the cosmos ,says
Sankara .Ethadathma or Ithadathmya is that which is the Athman of all(sarvam).Sarva
universes or Jagath is permeated by this root Aathman only.There is no other observer other
than that.There is no Samsarijeeva at all.Says Brihadaranyaka also.Sadakhya is the absolute
truth,One and only, without a second.It is the real form of the universe (truth or Sadhathwa).
Athma is a sabda which means this Pratyagathman which is in everything.But ordinary
beings does not know this.They misunderstand relative truths as I.Body is not the I .Mind and
its ego is not the I.(The ego of mind in Tibetan Budhism is Sem).The ego or sem of the mind
has a deksin which is temporary ,greedy and which visualize external things as separate from
itself so that it has several dualities and separatisms.It is only the external aspect of the mind.
Or extroverted view .The births and deaths happen at the experience level of the sem or ego.
The other aspect is the light of intellect of mind which is called Rigpa in Tibetan Budhist
thought.This is the sudhabudhi (pure intellect which is Sathwik according to Upanishad and
Gita ).It is the gnaana of gnaana (knowledge of all knowledge)and is Vignanamaya ,
nityasudha, and does not know anything as other than itself ,and see everything as itself,and
is the Samadhi or Introspective concentrated state of mind.That state of chidprakasa (light of
energy or enlightened mind)which is Pragnanaghana(solidified pragna/ consciousness/
wisdom) is the true I or Aham.It knows I am Athman =Brahman.That is the Pratyagathman in
all(sarvam).That has no death or birth.
Khanda 9
All of us are that Sadhbhava only.But unfortunately many of us does not know it.What is the
reason for that?
Sl 1
Yadaa somya madhu madhukritho nisthishtanthi naanaatyayaanaam vrikshaanaam
rasaansamavahaaramekathaamrasam gamayanthi
Sl 2The thathaa thathra na vivekam labhanthemushyaaham vrikshasya raso
smyamushyaaham vrikshasya rasosmeethyeva khalu somyemaa: sarvaa: prajaa:sathi
sampadhya na vidhu:sathi sampadhyaamaha ithi
Sl 3 Tha iha vyaaghro vaa simho vaa vriko vaa varaaho vaa keeto vaa pathango vaa damsho
vaa masako vaa yadhyadbhavanthi thadaabhavathi
Sl 4 Sa ya eshonimaithadaathmyamidam sarvam thathsatyamsa aathmaa thathvamasi
swethaketho ithi bhooya eva maa bhagavaanvijnaapayathwithi thathaa somyethi hovaacha
Soumya,How the honeybees take honey from flowers of trees from different areas and
synthesise it into the essence Honey as Ekarasa(only one taste) :and how these droplets of
honey does not recognize that I am the honey of this particular flower,of this particular
plant/tree in this particular region like that all praja/all living beings are merged in Sath but
does not recognize that we are one with it. We experience the sushupthy state everyday ,yet
we do not even think of that state and its experience .During death also we merge with
cosmic Sadh and we do not remember it.Though we are one with Sadh and live and merge
with it and come from it,we do not know our rootcause or our truth.The similei is used here to
show that ignorance of our root is very common.How many of us know our ancestry ,except
one or two or three generations? So it is not common to remember our common root ,unless
we enquire into truth of existence.
 501 
 

Dzogchen Thanthra have contributed to the origin of Bardo Todol Chenmo or the Tibetan
Book of the Dead.There are five methods other than dhyana to attain Nirvana according to
this book.
1.See a Guru,or a divine thing (we get sudden remembrance /memory of truth)
2.Wear a Mandala /Yanthra which has some Manthra inscribed on it .
3.Drink the divine Honey
4 Remember the journey of Bodha orconsciousness called Fova,at the time of death
5.Hear the Bardo and thus know about liberation or Mukthy.
See that every one of these is existing in India as well.In Bengali the word Bharatha of
Sanskrit language is pronounced as Bordou (Bhordo)and it is from this pronounciation the
word Bordo and Bardo had originated etymologically. Bardo is not just an interval between
death and rebirth.There are four types of Bardo or intervals.
1.This life as the natural Bardo
2.Death as the painful Bardo
3.Dharmatha as the enlightened Bardo
4.The bardo of Karma which is just before the rebirth
The natural Bardo of life is the interval which we can convert into a stepping stone to enter a
good death and a good rebirth ,by good actions,thoughts and words. The Bardo of sleep and
death are similar as in the Mundaka,Mandukya and Katha Upanishads .(Ref Tibetan Book of
the Living and the dead by Sogyal Rinpoche).In the process of falling down into a sleep,all
thoughts merge and it is equivalent to the Bardo of onset of death.In dream sleep ,as if in the
Karma bardo ,just before a rebirth we make dream bodies and enjoy dream experiences. This
is done by mental body not by physical body.In dreamless sleep the enlightened Baardo of
Dharmatha with multiple and beautiful colours of light and sounds (visions and music)is
experienced.Sogyal Rinpoche asks ,How many people know about these though we have
dream and dream visions every day?This is the same question asked thousands of years
before by the Upanishadic Rishi. “How your mind is in the sleep and dream state indicates
how your mind will be in the corresponding Bardo state…The way in which you react to
dreams, nightmares and difficulties now,shows how you might react after you die.This is why
the yoga of sleep and dream plays such an important part in the preparation of death”
(Rinpoche) In this natural Bardo called life,there are two types of Bardo. One is sleep and
the other is Dhyana or mediatation.Dhyana is practiced by people in jagrad state.Nidra is a
natural yoga practice done by all people at night.Including these two bardos there are 6
Bardos instead of four in Tibet.In sushupthi,in death and during Yugapralaya we experience
Satori (Sdh or Sadhakhya) according to Tibetan Budhists.Thus ,though the language differs
the concept is same in Tibetan Budhism and in Indian philosophy of Upanishads .
Sl 3
Whatever they were here –a tiger,a lion,a wolf,pig,worm ,butterfly ,mosquito or fly- they are
reborn again. Here the bhashya says the Jathi are formed (Jathim Prathipana)due to karma.,
gnaana and vasana. Note that the Jaathi in Sanskrit language denotes a species and a genera
of life form depending on morphological features which is extended in human race based on
anthropomorphological features and has nothing to do with religion.In sleep ,all Jathi (species
and genera)like the Manavajathy(Homosapiens)merge in the same Sadh and forget that I am
a lion,I am a tiger etc but when they wake up they get back that consciousness of separatism
or dualism.The vasana of the living things who follow this duality of samsara remains crores
of thousands of years after ,and thus such dualities persists forever. Even after merging with
the truth which is Anubhava and subtlest ,without knowing it the Jeeva takes rebirth.But the
wise person(Gnani)knowing and experiencing the Sadh always does not come back into this
cycle.This ocean of energy is called the Sadh and the satori and Sadhakhya ,the Paradevatha,
the Brahman Athman etc but whatever the name used the concept is the same.
 502 
 

Sl 4
Whatever is that subtlest truth,that itself is Athman of all this seen . Swethakethu, You are
that.
Bhagavan,I want to know more.Instruct me further.
Soumya,let it be so.
In this world,a person who slept and awakened in his own house in his own village ,even if he
goes to another village and sleeps in another house has the consciousness that I have come
from such an such a village and such and such a house.But the beings who have come from
Sadh ,and live in Sadh,and go back to Sadh seems not to have that consciousness.Why is it
so?Swethakethu wants to know that.
Khanda 10
Sl 1 Imaa:somya nadhya:purasthaathpraachya:syandanthe
paschaathpratheechyasthaa:samudraathsamudramevaapiyanthi sa samudra eva bhavathi
thaa yathaa thathra na viduriyamahamasmeeyamahamasmeethi
Sl 2 Evameva khalu somyemaa:sarvaa:prajaa:satha aagamya na vidu:satha
aagachaamaha ithi tha iha vyaaghro vaa simho vaa varaaho vaaa keeto vaa pathangho vaa
damso vaa masako vaa yadhyadbhavanthi thadaabhavanthi
Sl 3 Sa ya eshonimaithadaathmyamidamsarvam thathsatyamsa aathmaa thathwamasi
swethaketho ithi bhooya eva maa bhagavaanvijnaapayathwamithi thathaa somyethi
hovaacha
Sl 1
Soumya,these eastern rivers flow to east and western rivers flow to west .They originated in
ocean,fall in ocean and become ocean.In the ocean they do not know that I am this particular
river. When the water from ocean is heated up by energy of sun,it goes up and form clouds
and rains and rivers are formed. Ganga,Godavary flow to east and Sindhu flow to west.When
they reach ocean the difference ends,All are ocean only.The identity of Ganga,Godavary,
Kavery, Tapti ,Sindhu ends there.The only identity is the ocean.
Sl 2 &3
Soumya,like that all praja come from Sadh but does not know we came from the same
One.They therefore become what they had been here as before.That subtlest truth alone is the
Athman of all.Swetahkethu,You are that.
Bhagavan ,tell me more.
Let it be so
From water we see waves,foam,bubbles,which are only different manifestation of water.Jeeva
also is like that.We experience the oneness everyday in sushupthy .We experience it during
Apoorvavishayagrahanavela(the time of cognizance of a rare knowledge which was not
known before).We experience it during death.Yet we do not know it.
Khanda 11
Sl 1 Asya somya mahatho vrikshasya yo moolebhyaahanyaaajjeevansthravedhyo
madhyebhyaahanyaajjeevansthravedhyogrobhyaahanyaajjeevansthravethsa esha
jeevenaathmanaanuprabhootha: pepoyamaanomodamaanasthishtathi
Sl 2 Asya yadekaam saakhaam jeevo jahaatyatha saa sushyathi dwitheeyaam jahaatyatha saa
sushyathi thritheeyaam jahaatyatha saa sushyathi sarvam jahaathi sarva:sushyathi
Sl 3 Evameva khalu somya vidweethi hovaacha jeevaapetham vaava kiledam mriyathe na
jeevo mriyatha ithi sa ya eshonimaithadaathmyamidamsarvam thathsatyamsa aathmaa
thathvamasi swethaketho ithi bhooya eva maa bhagavaanwijnaapayathwithi thathaa
somyethi hovaacha
Soumya,if you make a cut at the base of a great tree ,though the tree remains alive,its Jeeva
flows out in the form of dhathu(elements).If you make a cut in the middle or in the tip of
tree,then also the same happens.The tree is filled with its Jeeva .There is no place where jeeva
 503 
 

is absent in the tree.That allpervading one is Athman.It drinks,enjoys grows. The tree which
takes water from earth , grows and enjoys is compared to the universe as well as the
Jeevathman . The nectar of life is filled in Athman everywhere ,like life in the tree.That
honey is Anuishta (subtle than the subatomic particle)and is in each cell,in each atom, in each
jeeva on earth as samvedanasakthy(communication power) as pragna (consciousness).Its
gross appearance alone is our brain.
Sl 2
When jeeva leaves one branch that branch dries up.When a second branch dies that dries
up.When the third is dried and dead also jeeva continues.But when all branches are dead and
dried then everything is dried up and dead. When a human body gets a injury to one organ
just like a branch of a tree that organ is sacrificed ,but still life continues.In this way one can
live even without many organs.Only when the food and water as essence exists in all organs
the jeeva is allpervading in a body.When it is lost in one organ ,that organ is dead .
Pranasakthy continues to exist as long as bloodflow as sap exists and brings in Praanavayu
(Oxygen) to tissues.When Vaayu is blocked that part dies ,shrivels and lost .(Either infarct or
gangrene).This is what Ayurveda also says. The Ayurveda of India being a parallel
development with Veda has all the vedic concepts of science . The family trees of the earth
are also like this.Each human race are branches of the tree of human life as a Jaathi.In each
branch there are subbranches and in each subbranch are several families,and individuals as
part of organ(Upanga).Death of a individual is the drying up of one part of an organ of the
entire tree.When a whole human race is destroyed it is death of one organ.When all the races
are destroyed human life is destroyed.When all the races of living things are destroyed ,then
the entire life of samsara or Prapanchavriksha is destroyed.Whenever such wars or calamities
were about to occur human beings have to take precautions to prevent such damage and this
is called Dharma of life protection.
Sl 3
Soumya,whatever has lost jeeva is dead.Or Mritha.The body becomes dead.But Jeeva does
not die.That anuishta truth is seen everywhere in everything as Athman .That alone is truth.
Swethakethu,You are that.
Bhagavan,tell me more.
Soumya,let it be so.
A person who gets up from sleep starts doing his duties again.He remembers the day before
and the duties to be done .It is because of that memory he does duties as before.But he didn’t
have that memory while he slept.The newborn baby ,the moment it is born shows signs of
desire to drink breastmilk of mother.Similarly newborn babies show fear of certain things
,sounds etc.This is because the baby still remembers the experiences of its previous birth just
as a human being after sleep remembers his duties the next day.Sankara says about this
archetypal memory of races in his commentary.From this example,know that only the
physical body is destroyed by death and not the jeeva with vasana and experiences.It takes a
resurrection into life or a reincarnation in a new body.Jeeva just sleeps and wakes up and
never dies or takes birth says the Upanishad. The subtlest and with the form of Sadh
(Sadroopa)and without name or form the truth orSadh exists .From it the grossest and biggest
multiverses and cosmos with our solar system and life forms originated.Swethakethu wanted
to know about this further,says Sankarabhashya.In our modern scientific language this is
equivalent to say that he wanted to know how from Quantum Astrophysics , this Relativistic
world and the Classical world originated. When modern science proceeds from Classical
science to relativistc theories of universe and then to Quantum worlds ,the Indian science is
explaining the origin of universe in the reverse direction.To start explaining from the reverse
direction as Indian science do,they might have first started from Classical observable physical
 504 
 

universe and went through the stages gonen through by modern science .So ,this gives us the
history of consciousness of the entire human race as a whole.
Western science Vedic science
1Classical science 1 Beyond quantum Astrophysics
2.Theory of Relativity 2. Beyond the relativistic multiverses
3.Quantum astrophysics 3.The practical world of existence in Classical physics
.
In a cyclical process the differences as well as the numbers denoted here are meaningless.
Which is first and which is last is immaterial in a cyclical process since every point is a point
of beginning as well as end.
Khanda 12
Sl 1 Nyagrodhaphalamatha aaharetheedam bhagava ithi bhindhweethi bhinnam bhagava ithi
kimathra pasyaseethyanvya imevaa dhaanaa bhagava ityaasaamanghaikaam bhindweethi
bhinnaa bhagava ithi kimathra pasyaseethi na kinchana bhagava ithi
Sl 2 Thamhovaacha yam vai somyyaishonimna evam mahaanyagrodhasthishtathi sradhastwa
somyethi
Sl 3 Sa ya eshonimaithadaathmyamidam sarvam thathsatyamsa aathmaa thathwamasi
swethaketho ithi bhooya eva maa bhagavaan vijnapayathwithi thathaa somyethi hovaacha
Sl 1
Bring the fruit of a nyagrodha tree (Banyan)
Bhagavan,Here it is.
Break it.
Bhagavan ,it is broken.
What do you see inside?
There are tiny seeds like Anu(atom)
Break one of them
Bhagavan,it is broken.
What do you see inside?
Bhagavan,Nothing is seen.
Sl 2
Soumya,From that subtlest thing,which you cannot see ,originated this great and big Banyan
tree.Know carefully.
In 11th Khanda the concentration of Swethakethu was attracted to the gross tree first and
from it to the subtle jeeva as sap or energy.Here the sradha is attracted in a reverse order.
From the subtlest to the gross.The gross universe is only a transformation of the unmanifested
subtle.That Brahmarasa is not seen with the naked eye or sense organs which are gross.To
know the subtle ,a subtle sradha is needed.Now the rishi goes on to expound the subtlest
rootcause as truth absolute and then proceeds to explain the relative truth which is grosser.
Sl 3
The subtlest truth is the Athman of all that is seen.That alone is truth.That is Athman and
Swethakethu,You are That.
Bhagavan,Tell me more.
Let it be so.
If the subtlest sadh is the root of the multiverses/cosmos why is it impossible for us to see
that?
Khanda 13
Sl 1 Lavanaamethadudakevadhaayaatha maa praatharupaseedathaa ithi saha thathaa
chakaara thamhovaaacha yadyoshaa lavanamudakevaadhaa angha
thadaaharethithadvaavamrisya na viveda
Sl 2 Yathaa vileenamevaanghaasyaanthaadaachaamethi kathamithi lavanamithi
 505 
 

madhyaadaachaamethi kathamithi lavanamityanthaadaachaamethi kathamithi

lavanamityabhipraayaithadatha mopaseethathaa ithi thadwa thathaa chakaara
thachaswathsamvarthathe thamhovaachaathra vaava kila sathsomya na
nibhaalayasethraiva kilethi
Sl 3 Sa ya eshonimaithadaathmyamidam sarvam thathsatyam sa aathmaa thathwamasi
swethaketho ithi bhooya eva maa bhagavaanwijnaapayathwithi thathaa somyethi hovaacha
Though we do not see that with our gross sense organs we do experience it .This can be
proven with one example.
Sl 1.
Put this salt in water and come to me tomorrow morning.
He did so.
Soumya,Bring back the salt which you put in water ,yesterday night.
He could not get it back .
This is a practical experiment as a example to demonstrate .
Sl 2
The salt that dissolved is not seen.Now,drink a drop of water from the uppermost part.How
do you feel?
It is salty to taste.
Now drink a part of water in the middle.How do you feel?
Salty to taste.
Now drink a part of water from lowermost part.How do you feel.
666
Salty to taste.
Now throw of the water and come to me.
He did so.
Salt is always there .Soumya,though you could not see it ,the Sath is always there,
everywhere. This world of existence which we see,touch is just like the solid piece of
salt.When it merges with the ocean of energy which is the Paramarthasath,it becomes too
subtle for our gross senses to see or touch.But the Rasa or taste of that salt is everywhere in
the ocean of energy.With our Rasana(the taste/toungue)we experience it everywhere .To
understand the Rasa or essence of Universe everywhere in theenergy ocean we have to use
our Rasana(not the gross tounge as in the case of salt in water) which is also subtle. That
subtle enlightened chinmatra(unit of energy)within us can measure the Chithsagara(ocean of
cosmic energy)and experience it everywhere.This is with our dense consciousness
(Pragnanaghana).The Madhu is known with Madhu.To know the Sath,Chith,Ananda one has
to use the sath,chith,Ananda unit within us.
Sl 3
Whichever is that subtle truth,that is the Athman of all (sarvam) seen here.That is truth.That
is Athman.Swethakethu,That is You.
Bhagavan,advice me more.
Soumya,let it be so.
Khandam 14
Sl 1 Yathaa somya purusham gandhaarebhyobhinadwakshamaaneeya tham thatho thijane
visrujethsa yathaa thathra praang vedang vaadharaad vaa pratyang vaa
pradhmaayeethaabhinadhwaaksha aaneetho bhinadhwaaksho visrushta:
Sl 2 Thasya yathaabhinahanam pramuchya prabrooyaadetham disam gandhaaraa ethaam
disam vrajethi sa graamaadgraamam prichanpanditho medhaavi
gandhaaraanevopasampadhye thaivamevehaachaaryavaanpurusho veda thasya thaavadeva
chiram yaavanna vimokshyetha sampatsya ithi
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Sl 3 Sa ya esho nimaithadaathmyamidam sarvam thathsatyamsa aathmaa thathwamasi

swethaketho ithi bhooya eva maa bhagavaan vijnaapayathwithi thathaa somyethi hovaacha
Sl 1
Soumya,If a person is blindfolded and brought from Gandharadesa ,and he is left in a lonely
place here,he will turn to the four directions and cry:I am blindfolded and left here
.
Sl 2
Then someone will come and untie his eyes.And advice him that in such and such a direction
lies Gandharadesa and go in that direction.He will walk through several Gramas,enquiring the
way to several people enroute and finally reach his destination,Gandharadesa.Similarly,in this
world if one gets a good Acharya,he reaches the destination.For him,the day when he gets
liberation from this body itself he attains Satha. When the kind Acharya shows the way,the
disciple has to walk with sradha to reach his aim.If he loiters around seeing sights and
forgetting aim,he will not reach there,or reach there after a long delay.If a good person who
show the correct way is not obtained ,then also the aim is never reached.This world is a forest
with names and forms,and with wild animals called Vatha,pitha,kapha,rudira ,medas ,mamsa,
asthi, majja, sukla,krimi,moothra and pureesha and several Rakshasavarga namely the
dualities of pain and pleasure,heat and cold,praise and insult ,and the eyes are tightly bound
by the tie of son,wife,cattle,wealth ,home and profession and numerous other earthly
objects,and the desires for the pleasures of body and senses are the severe hunger and
thirst.Such a Jeeva which wanders without knowing its way in the forest of the worldly
samsara,is given correct direction by Acharya who untie the worldly passions and sets free
the quest for the final destination-The Brahman.Only if we are lucky we will find a
compassionate Guru ,a Brahmagna in this birth itself.That compassionate Guru will turn our
eye saying:- You are not this samsari Jeevan,not this body.You are that Nityasudhamuktha
Athman.Then,if we listen to those words and follow the directions given we will reach the
aim.One may have to wait till the final death and loss of this body to get final layana or
thadathmya with Athma/Brahman shown by the Guru.Without an interval ,that layana
happens.(Without any Bardo).In Gnana fire all karma of all generations are made into ashes
and oen need not take another body for experience of karma and effects after the gnaana
experience.Gnani has no further birth and death cycles.Brahmasamstha attain
Amritha.
Sl 3
That subtlest truth is the Athman of all Universe.That alone is truth.That is
Athman.Swethakethu,You are that.
Bhagavan,Instruct me further.
Let it be so
Khanda 15
Sl 1 Purusham somyothopathaapinam gnaathaya:paryupaasathe jaanaasi maam jaanaasi
maamithi. Thasya yaavanna vaangmanasi sampadhyathe mana:praane praanasthejasi
theja:parasyaam devathaayaam thaavajjaanaathi
Sl 2 Atha yadaasya vaangmanasi sampadyathe mana:praane praanasthejasi
theja:parasyaam devathaayaamatha na jaanaathi
Sl 3 Sa ya eshonimaithadaathmyamidam sarvam thathsatyam sa aathmaa thathwamasi
swethaketho ithi bhooya eva maa bhagavaanvijnaapayathwithi thathaa somyethi hovaacha
Sl 1
Soumya,The relatives gather around the dying man and ask:Did you recognize me?Can you
recognize me?He recognizes them until the vak merge with mind,mind merge with prana,
prana merge with Thejas,and Thejas merge with Paradevatha. The order of death in a
samsarijeeva is in the same order as the acquisition of the sadsampathy of a Vidwan ,says
 507 
 

Sankara.To compare the death of a common man to the Samadhi of a Gnani/yogi is common
to Upanishads and to Tibetan Budhist books.
Sl 2
When vak merge in mind,mind in prana,prana in thejas and thejas in paradevatha he/she does
not recognize anyone.When thejas is merged in paradevatha we wont know this gross
world.Everyday this happen to us in our sleep.But after sleep we awaken and resume the
knowledge that I am a man,a woman withsuch and such a name or a tiger,cow or bird
whatever and continue our duties as before.In a human mind which follow the sasthra and
Guru with sradha and bhakthy,the light of wisdom as Brahmathmaikyabhava is always
present.The order of attaining this Brahmathmabhava is called Sathsampathikrama. (Order of
earning the true or best wealth which is Brahmagnana). The view that the jeeva do uthkranthi
through the nadi in the Mordha and reach Sath is not accepted by Sankara.If there is a journey
,it should be associated with a desa(place/space) kalam(time) nimitham (cause) phalam
(effect) etc .Whatever which has these combinations(Samghatha)cannot be the indivisible
truth.A sanghatha is divisible and therefore is not ultimate truth.The gnaana in which the
Sadh is known and experienced,visualized by Oneness of all,no association with anything
that is relative ,with associations and divisibility like time,space,cause ,effect etc is possible.
Relative truths are for common man.Absolute truth is for the wise.Avidya,desire and action to
get it are causes for the Chalana(movement)and gamana(journey).When all causes for
movement are made into ashes in the fire of wisdom,no movement,no laws of movements,no
time or division of time,no effects and cause exist.Thus classical physics,relativistic
astrophysics , sayana universe and Phalabhaga Jyothisha are all relative truths for a
Brahmagna.The Sayana (moving)Universe is negated by the one who experience the
Nirayana(movementless)and changeless Brahman.So how can a journey be attributed for
such a soul?
Sl 3
The subtlest power is the Athman of all.That alone is Truth.That is Athman.
Swethakethu,Thou art That.
Bhagavan,tell me more about it
Soumya,let it be so.
Why does a wise man does not go back to the wheel of samsara again?Why do others go back
to it endlessly?
Khanda 16
Sl 1 Purusham somyetha
hasthagriheethamaanayantyapahaarshithstheyamakaarsheethparasumasmai thapathethi sa
yadi thasya karthaa bhavathi thatha evaanrithamaathmaanam kuruthe
sonruthaabhisandhonruthenaathmaanamanthardhaaya parasum thaptham
prathigrihnaani sa dahyathetha hanyathe
Sl 2 Atha yadi thasyaakarthaa bhavathi thatha eva satyamaathmaanam kuruthe sa
satyaabhisandha:satyenaathmaanamanthardhaaya parasum thaptham prathigrihnaathi sa na
dahyathetha muchyathe
Sl 3 Sa yathaa thathra naadaahyethaithadaathmyamidam sarvam thathsatyam sa aathmaa
thathwamasi swethaketho ithi thaduaasya vijajnaavithi vijajnaavithi
Sl 1
Soumya,The kings soldiers caught someone and said: He is a thief.Bring a red hot axe to give
punishment. If he has actually done it ,he has already made his Athman untrue.Since the
bondage is to untruth,Athman is hidden in untruth,and because of that he is burned by the
redhot axe.(It was an old custom to make one take an oath by touching a red hot iron piece
that I have not done the crime)
Sl 2
 508 
 

If he has not done the crime,his Athman has been made true.He is bound by that truth,and
Athman is deep in truth and even if he touch that redhot axe ,the fire will not burn him.And
he is released/liberated.
Sl 3
Just like the man in truth is not burned,the man who is one with Brahman does not take birth
again.That is the Athman of all.That alone is truth. Swethakethu,You are that. Swethakethu
attained that Gnana .Attained that Gnaana. The one who is bound to truth,covered with truth
has truth itself for protection of every cell.Similarly,knower of Brahman,bound to Brahman,is
protected during life as well as during death by that Truth which is Brahman. Therefore,the
need for taking another body is over .Only the unwise people are born again with the bondage
to untruth like”I am a tiger”,”I am a woman”.etc .I am a man with such and such a name,and
am daughter/son of such and such parents and belong to such and such family,to such and
such professional groups etc are all bondages to some type of untruth.Such attachments make
us take different bodies forever and continue samsara as cycles of births and deaths. By deep
love for truth,one attain Brahma and liberation(Moksha).By love for other things one gets
bondage and samsara.Athman is one with Brahman,the cause of everything,prathishta for
everything,the rasa of everything,aja,amritha,abhaya,shiva,and one without a second.That is
the real I , not the body,organs . In that case who is addressed as You in the statement “Thath
Thwam Asi “(Thwam=you). I am Swethakethu,the son of Uddalaka . That ego with body and
birth centered identity,which was under the impression that I am sarvagna and most learned
in the world,and am above even my Guru and my father which we saw in the beginning of
the narration is not seen in the end.That person has changed into a disciple who obeys and
listens carefully to his Guru(father)and with interest asks for more instruction and finally who
merge with Brahman utilizing that directive from his father.Not to the external form and
name ,not to the egocentric youngster who does not know respect for elders,but to that
Swethakethu who wants to merge with Brahman ,to That swethakethu who merged with
Brahman the vakya is used.You and I are both the same subtle truth.You and this world is
both that subtle truth.Says the lerned father with several examples and experiments .It is the
Athman of Guru and Athman of Shishya which are merging in the wisdom and then by
reflective thinking (Nididhyasana)the disciple merge with all beings as Athman only .Till that
merging for practical reasons the terms you and I have to be used.The advaitha of the
Guru,Shishya and the knowledge transferred is evident here.By this Advaitha the
responsibility to continue the light of tradition is naturally entrusted in the disciple.The
disciple becomes the next Guru. The upasana of Surya as Brahman,upasana of a stone as
Brahman,upasana of Sky as Brahman,Upasana of an idol as Brahman,upasana of Athman as
Brahman –Upasana of all things with form and name as well as those without form and name
as Brahman is made possible by this teaching because Sarvam Brahmamayam.Everything is
Brahman.There is nothing but Brahman.So ,That and this,You and Me are all Brahman,the
Absolute truth only.It is truth as chith or energy and bliss or ananda that is being advised and
experienced as one.
A human body ,even is Brahman according to this.Though body is not absolute Brahman, it is
relative Brahman .Hence all separatisms are gone.The swethakethu is not a single individual
here ,but all individuals who has taken a human body and who is the symbol of a white flag
(word meaning) which is symbol of universal peace.Universal peace can happen only through
Advaitha.
The ego that I am the only learned,I am the only strong one,etc (like Hiranyakasipu)has to be
lost by the knowledge that Sarvam Sarvathmakam Brahmam.Then oneness with entire
universe happen.In that experience which is a golden ocean of energy ,each drop(each
person)is a part of that ocean and equal in all respects.Therefore no need for ego or for undue
despair . The thought “If my thoughts does not touch and awaken another human heart,will
 509 
 

not its fragrance and beauty be lost like that of a forest flower?” is there in Guru. Even that
thought is not there in a Muni who sits alone in a forest meditating Brahman and one with it
forever.
Chapter 7
Khanda 1
6th chapter aimed at the exposition of absolute truth as the oneness of Athman and Brahman
.The principles of this Truth with the signs such as Vak etc were not spoken about in it.Even
if we start from a name,and gradually proceed ,we can reach the greatest Truth described as
Bhoomaa ,in this chapter.This is according to the Sakhachandradarsananyaya(The logic of
observing the moon from observation of a branch of tree). When a mother points at a moon in
sky , especially during the Dwitheeya(second day)when it is very tiny,the child finds it
difficult to see.Then the mother points her finger at a tree and its branch and tells ,just above
that branch.The child following the mother’s finger ,and the branch of tree looks in that
direction and locates the moon.In this way,one can bring the concentration of people to the
Truth,even by names etc.If only the Sath without the name and form alone is told,the people
will have a desire to know more about the lesser things of the earth ,which are needed for
their practical day to day life.Like ,morphologically naming an object for knowing its
properties etc.Therefore ,those smaller things are also included in the method of instruction.In
fact ,they too are Truth,only lesser and relative truths,but Absolute truth pervades even in
them. The logic of climbing ladder (Sopanarohananyaya) is used starting from gross objects
,and proceeding to subtler and subtler objects and thus keeping the intellect ever interested in
the process of upward journey till it reaches the final aim.Says Sankara,in his commentary.
The aim is the Sath or Swarajya,says the bhashya..This is interesting because this is the
method used in all modern sciences ,like Medicine,Biology,chemistry,physics, astrophysics
etc.Even in the humanities like literature,philosophy and spiritual sciences use this same
method.But,though it begins from the gross objects ,it is praising the final aim as subtlest
Truth only. The story of Devarshi Narada who was knower of all(Sarvagna)and had fulfilled
all responsibilities, approaching sage Sanathkumara and saying that he had not known
Athman is told here.If Narada after learning everything,could not get Athmagnana,what is the
state of someone who has learned only onescience?They have several functions to be done
,and several sciences yet to learn,they feel.So how can they have Athmagnana ,which is that
by knowing which nothing else remains to be known?The story is recited to tell that
Athmagnana is more important than any other science .Therefore the praise is for Paravidya
here also. “I am sarvagna.I am born in a high family,high race.I am a good person.I am one
who aquired different powers and Yogic sadhana.”With these types of egos hidden within,
but pretending that those feelings are not there ,as if a humble and simple person Narada
approached Sanathkumara to acquire Sreyas.For the greatest Sreya ,none of these egos are
needed.They are obstacles to it.Sankara categorically says this
.”Uthamaabhijanavidyaavrithasadhanaasakthi sampathinimithaabhimaana “(ego due to
birth in good family,knowledge, professions,yogic sadhana and powers,wealth etc )are to be
avoided to become one with Brahman .In this way he became a revolutionary among his
contemporary Brahmin society.But look at the fate!The modern historians and
generations without ever reading a single word he wrote in Sanskrit,just brand him as a
propounder of Savarna Hindu Brahminism.Both the Brahmins of his times and the academics
of the present time are wrong in assessing him is the truth.
Sl 1 Om adheehi bhagava ithi hopasasaada sanathkumaaram naaradasthamhovaacha
yadvetya thena nopaseeda thathastha oordhwam vakshyaameethi sa hovaacha
Sl 2 Rigvedam bhagavodhyemi yajurvedamsaamavedamaatharvanam
 510 
 

chathurthamithihaasapuraanam panchamam vedaanaam vedam pitryam raasim daivam

nidhim vaakovaakyamekaayanam devavidyaam brahmavidyaam bhoothavidyaam
kshathravidyaam nakshathravidhyaam sarpadevajanavidyaamethadbhagavodhyemi
Sl 3 Soham bhagavo manthravidevaasmi naathmavischrutham hyeva me
bhagavaddrisobhyastharathi sokamaathmavidithi soham bhagava:sochaami tham maa
bhagavaaschokasya paaram thaarayathwithi thamhovaacha yadwai
kimchaithadadhyageeshtaa naamaivaithath
Sl 4 Nama vaa rgvedo yajurveda:saamaveda atharvanaaschathurtha
ithihaasapuraana:panchamo vedaanaam veda:pithryo raasirdevo
nidhirvaakyamekaayanam devavidyaa brahmavidyaa bhoothavidyaa kshathravidyaa
nakshathravidyayaa sarpadevajanavidhyayaa naamaivaithannaamopaassvethi
Sl 4 Sa yo naama brahmetyupaasthe yavannamno gatham thathraasya kaamachaaro
bhavathi yo naama brahmetyupaasthesthi bhagavo naamno bhooya ithi naamno vaava
bhooyostheethi thanme bhagavaanbraveethwithithi
Sl 1
Om Bhagavan,Be kind enough to advice me.”Narada approached Sanath Kumara and
said.Sanathkumara asked:What all you know?After hearing that I will advice.
Sl 2
Bhagavan I know the four Vedas Rig,Yajus,Sama and Atharva;the fifth veda Ithihasapurana;
the veda of veda ;Pithryam the kalpa on ancestral worship; Rasi(Ganitha),Daiva(knowledge
of comets and other falling objects like asteroids);Nidhi (the science of Mahakaaladhi
treasures ) Vakovakya(the science of logic);Ekayana(science of Neethi or law);Devavidya
called Niruktha; Brahmavidya,Bhoothavidya(knowledge of elements); Kshathravidya
(Knowledge of Dhanus and other instruments and of army) Nakshathravidya (Astronomy)
sarpavidya known as Garuda(knowledge of serpents and their poison and healing ,knowledge
of birds)Devajanavidya(which includes gandha or fragrance,yukthi or logic,Nritya or dance,
geetha or music,vadya or instrumental music,silpa or architecture). That is a fairly long list
encompassing all branches of knowledge.What is the Veda of Veda? It is the Vyakarana or
grammer.Only with that the veda can be studied word by word .Brahmavidya mentioned here
is the Sikshakalpa Chandas of the Vedas , says Sankara .The correct pronounciation and
correct sruthi are included in this . Without that music ,part of Gandharvaveda cannot be
known .Bhoothavidya is the chemistry,physics and biology .In Garudavidya is included the
knowledge of everything that flies and Akasasanchara,Vimananirmana and building of ships
and crossing the sea also is part of it.So the Sarpavidya which is Garuda is all inclusive of
these knowledges and this was the knowledge of the Serpent tribes called Oviyar in Tamil
Nad (Belong to Viswakarma family).
Sl 3
Bhagavan,I am only a knower of Manthra.I am not a knower of Athman.I have heard from
knowers of Athman like you,that Athmagnana alone conquers all sorrows.I am having
sorrows.Be kind enough to remove my sorrow.” Sanathkumara said:What you just now said
that you have learned are only just names. Manthravith means knower of sabda and its artha
(sound and its meaning). All sabda are Abhidhaana or Naama(names).It is by such names all
manthra and grantha which can be thought reflectively (Manana)by human mind is created.
To know the names and sounds in all manthra and grantha is to know the namaroppathmaka
universe(prapancha)with its meanings . Manthravith is naturally a Karmavith too (Knower of
functions).Because one who knows a text (grantha)with its words and their meanings and
uses naturally becomes expert in its use too. A pathologist who knows the terms and methods
in a Pathology book ,thinks reflectively about it and experiments and uses it in day to day
profession naturally becomes an expert in Pathology.In the same way.V11 -5-1 says
 511 
 

Manthreshu karmani because of this. It is by Manthra only the Athman also is revealed .Then
why not a Manthravith be an Athmavith too?
The difference of abhidhanam(name)and abhideyam(their meaning) of a word can be
interchanged and therefore it is only a changing Vikara.That which is changeable and a
Vikara cannot be Athman.Athmasabda cannot be reached even by Athmasabda.It is at a
realm where all words turn back (Yatho Vacho nivarthanthe),and where no words exist,it is
known .Such a meditative silence could not be ahieved by Narada and that is why he said I
am not an Athmavidh but only a Manthravidh.Since he is a Manthravidh he is a karmavith
too and knows the changing names,their meanings,their functions and the changes in different
periods of timespace and this is the changing pattern of the universe only and not the
unchanging absolute Truth.Narada declares that I have knowledge of this changing universe
and requires the unchanging Athma knowledge from a great teacher like Sanathkumara,the
Paramabhagavathothama. It is interesting that Narada is the forerunner of Gouthamabudha,
Mahaveera and Christ who also enquired for a secret way to liberate human race from all
sorrows.Each had his own style.But the aim was the same.The paramanirvana or greatest
bliss is here called Bhooma by Rishi Sanathkumara ,the Bhagavathothama.Sanathkumara
talks about that experience and its bliss to Narada.
Sl 4
The vidya which Narada has learned are all Names only and should be Worshipped
(Upasana) only as Names.These names are all the names and synonyms of Brahman ,and
with that Brahmabudhi do upasana of these names.
Sankarabhashya here says:-Yatha prathimaam Vishnubudhayopaasthe thadwath.Just like we
imagine an idol of Vishnu as Vishnu himself one has to think of these names as Brahman
itself.All sciences and arts are to be worshipped as Brahman only.
Sl 5
The one who does upasana of the name as Brahman can go upto the distance where that name
goes ,according to his own will.
Bhagavan,is there anything greater than the name?If so tell me.
Definitely there are a few greater than names
Tell me Bhagavan.
A king can travel freely within the boundaries of his empire .Similarly for a person who
worships names and sciences as Brahman,can freely travel within its limits.Beyond them they
cannot travel.
Khanda 2
Sl 1 Vaagvaava naamno bhooyasi vaagvaa rgvedam vijnaapayathi yajurvedam
saamavedamaatharvanam chathurthamithihaasapuraaanam panchamam vedaanaam vedam
pithryam raasim daivam nidhim vaakovaakyamekaayanam devavidyaam brahmavidyaam
bhoothavidyaaam kshathravidyaam nakshathravidyaam sarpadevajanavidyaam divam cha
prithivim cha vaayum chaakaasam chaapascha thejascha devaamscha manushyamscha
pasoomscha vayaamsi cha thrunavanaspathiswaapadaanyaakeetapathangapipeelikam
dharmam chaadharmam cha satyam chaanritham cha saadhu chaasaadhu cha hridayajnam
chaaahridayajnam cha yadwai vaangnaabhavishyanna dharmo naadharmo
vyajnaapayishyanna satyam nanritham na saadhu naasaadhu na hridayajno naaahridayajno
vaagevaithathsarvam vijnaapayathi vaachamupaasswethi
Sl 2 Sa yo vaacham brahmetyupaasthe yaavadvaacho gatham thathraasya
yathaakaamachaaro bhavathi yo vaacham brahmetyupaasthesthi bhagavo vaacho bhooya
ithi vaacho vaava bhooyostheethi thanme bhagavaanbraveethwithi
Sl1
Vak is greater than name.By Vak ,human beings cognize the four veda,the fifth veda,
Vyakarana as veda of veda,ancestral worship,Rasi,Daiva Nidhi, Vakovakya, Ekayana,
 512 
 

Devavidya,Brahmavidya, Bhoothavidya, Nakshathravidya, Kshathravidya, sarpavidya,

Devajanavidya ,Duo, prithwi, Vayu,Akasa,Apas,Thejas,and deva,manushya,Pasu,pakshi ,
grass, herbs, medicines and trees,worms,insects ,butterflies,ants ,dharma and adharma, truth
and untruth,right and wrong,what is known and unknown by heart .Since everything is
cognized by Vak it is greater.If no Vak none of the above exists.Therefor do upasana on Vak
which gives knowledge of all these.
The Vaikhari or the 4th Vak which is produced by the Vagindriya(Vocal cord and larynx)by
touching eight positions starting from root of toungue is only a name.There is a cause for that
Vaikhari Vak.That Paravak is spoken here as Vak.Cause is greater than effect.Therefore
Paravak is greater than Vaikhari which is only a name .Son is within the seed of the father.
Therefore father is greater than son.Similarly entire universe of name and form is contained
within the Paravak and therefore it is Bhooma(greater)than names mentioned above.
Sl 2
Those who do upasana of Vak as Brahman go upto the distance where the Vak can go.
Is there anything greater than Vak?
Definitely yes.
Bhagavan,tell me that.
Khanda 3
Sl 1 Mano vaava vaaacho bhooyo yathaa vai dwe vaamalake dwe vaa kole dhou
vaakshou mushtiranubhavatyevam vaacham cha naama cha manonubhavanthi sa yadaa
manasaa manasyathi manthraanadhoyeeyetyathaaadheethe karmaani kurvaayetyatha
kuruthe puthraamscha pasoomswecheyetyathechatha imam cha lokamamum
checheyetyathechathe mano hyaathmaa mano hi loko mano hi brahmaa mana upaaaswethi
Sl Sa yo mano brahmetyupaasthe yaavanmanaso gatham thathraasya
yathaakaamachaaro bhavathi yo mano brahmetyupaasthesthi bhagavo manaso bhooya ithi
manaso vaava bhooyostheethi thanme bhagavaan braveethwithi
Sl 1
Mind is greater than Vak.Just like a fist can contain two Amalaki fruits,or two fruits of Kola
or Aksha ,and experience it ,Mind contains both Name and Vak within it and experience and
enjoy it.If one thinks with his mind:Let me learn these Manthra ,he learns them.When one
desires with mind:Let me do this function,He does that.When he desires let me earn a son and
cattle with his mind he earns them.When one desires let me earn this and the other worlds he
earns them.Therefore mind is Athman .Mind is Worlds.Mind is Brahman.In this way imagine
mind and do upasana on it. It is the mind with reflective thought (Manana)that generate Vak
and brings it out.Therefore Vak is within mind.That which contains Vak is greater than Vak.
The fist is bigger than the two fruits contained within it.Similarly the mind which contains
both name and Vak should be greater than them.We do what we desire in our mind,say what
we think in our mind,and acquire what the mind desires by our actions.Therfore the doership
and enjoyership is that of mind .Mind is thus to be worshipped as Athman .The worlds we see
and aquire and conceive all are situated in our mind only and so too the worldly objects,their
names and their meanings as we understand .Therefore each one has a mental world.Mind is
the prapancha. Therefore mind is the Brahman.Do upasana on Mind as Brahman itself.
Sl 2
Those who do upasana like this on mind can go upto the distance where the mind goes. Is
there something greater than mind?
Yes.
Tell me that
Khanda 4
 513 
 

Sl 1 Samkalpo vava manaso bhooyaanyadaa vai samkalpayathetha manasyatyatha

vaachameerayathi thaamu naamneerayathi naamni manthraa ekam bhavanthi manthrshu
karmaani

Sl 2 Thaani ha vaa ethaani samkalpakaayanaani samkalpaathmakaani samkalpe

prathishtithaani samaklupathaam dhyaavaaprithivee samakalpethaam vaayuschaakaasaam
cha samakalpanthaapascha thejascha theshaam samklupthyai varsham samkalpathe
varshasya samkluptyaa annam samkalpathennasya samklupthyai praanaa:samkalpanthe
praanaanaam samkluptyai manthraa:samkalpanthe manthraanaam samklupthyai karmaani
samkalpanthe karmanaam samklupthyai loka:samkalpathe lokasya samkluptyai sarvam
samkalpathe sa esha samkalpa:samkalpamupaaswethi
Sl 3 Sa ya:samkalpam brahmetyupaasthe klupthaan vai sa
lokaandhruvaandhruva:prathishtithaan
prathishtithovyathamaanaanavyathamaanobhisidhyanthi
Yaavathsamkalpasya gatham thathraasya yathaakaamachaaro bhavathi ya:samkalpam
brahmetyupaasthesthi bhagava:samkalpaadbhooya ithisamkalpaaadvaava bhooyostheethi
thanme bhagavaan braveethithi
Sl 1
Sankalpa or imagination is greater than mind.When mind functions the imaginations are
created.When imaginations come,Vak is created.By them names are ceated.In the names the
Manthra become one.In manthra all karma become one. Like mind the imaginations are also
the function of Anthakarana (Instrument within us)..It is the efficiency to distinguish what
should be done and should not be done.It is in this distinguishing power of mind the ability or
efficiency to desire a particular kind of work/profession resides.I will learn this .I will do this
scientific experiment.I will follow such profession etc are produced by such power of
distinction of mind.Only after the decision is made within,that desire comes out as the word
.And is put to practice as a function. Both Vak and Karma become the Name.In Vak as the
samanyanama(general name)all manthra become one.In samanya or general all the Visesha or
special names are included.By Vak(Manthra)whatever karma is revealed therefore become
one within the manthra itself as name.
Sl 2
All these seen become Ekayana(confluence as One)in imagination (Samkalpa) and is fixed in
samkalpa as samkalpa.The dyava and prithwi are samakalpa . Apas and Thejas are
samakalpa. Bytheir samkalpa is produced Varsha.By the samkalpa of Varsha is made
food.By samkalpa of food is made Prana.By samkalpa of prana is made manthra.By samkalpa
of manthra are made karma.By samkalpa of karma are made the Loka.By samkalpa of loka
sarvam(all )is made.That is the nature of samkalpa.Do upasana on samkalpa.
1.Water from rains
2.Food
3.Life on earth
4.Word/manthra/music
5.Functions(karma)
6.Effect of karma(the worlds)
7.Sarvam (everything)
The samakalpa means balance equally.The balancing of the three forces which are female and
male principles is spoken of
1 dyava and prithwi as yin and yan or male and female
2.vayu and akasa as yan and yin
3thejas and apas or water as yin and yan Since one is the samkalpa of the other (one being the
co-ordinate of the other )Dyava and Prithwi are mutually Nirayana (changeless or
 514 
 

movementless or in inertia)Vayu and akasa are also like that.Thejas and water also are like
that.This Shivasakthysamarasa of male and female is responsible for seasonal rains .Says the
Rishi which we now know is absolutely scientific and not religious from modern standards of
knowledge.
From rains the food cycle starts and from food life on earth is formed and the breath or prana
leads to language and manthra,and by that the functions or professional desires and then the
effects of those creating a world of its own .
This world as the form of effects of function or karma is thus imagined.This imagination of
jagath as karmaphala is to make the form without any deformity (Vaikalyarahitha swaroopa).
Thus as a perfect model the samkalpa understands the process of Adavaitha swaroopa which
is the Sarvasamkalparoopa which includes all living and nonliving things .The rootcause of
all this(Sarvam)is the Samkalpa(imagination)of Samakalpa(equalizing or balancing act ).
Therefore do upasana on Samkalpa of samakalpa .
Sl 3
The one who does Upasana on Brahman as His Samkalpa ,aquires all Loka which he
imagines. He fixes himself as Dhruva(nonmoving pole or axis )star and aquires all
dhruvaloka (fixed worlds).Since he is fixed(Prathishtitha)he aquires all fixed worlds and
since he is Avyathamana (without sorrow)he aquires all sorrowless worlds .He goes upto a
distance where the samkalpa goes. Is there anything greater than samkalpa?
Definitely yes
Tell me that,Bhagavan.
Due todependence on the Dhruva ,the Dhruvaloka is that world which is Nitya or eternal.The
worlds of the fixed stars and the world of the polestar or Dhruva is considered as Nitya or
changeless and eternal worlds as far as earth and its inhabitants are concerned.Since it is
eternal it is sorrowless.Astronomy sees that as a changeless point as far as earth is concerned
but knows that it has slight parispanda(change in position)but since the earth and its relation
to polestar is fixed this does not affect the earth.The Yugapurusha who are satyasamkalpa
(The Brahmagna)are like the Dhruva .They are fixed in their Brahmagnana in Samadhi.They
may appear as avathara in different yuga ,in different name and form (which is only a earthly
concept)but they are the same single fixed (Dhruva ) Brahman in disguise .When we see
them in a different position,in a different spacetime we call them as separate ,but the learned
know that it is the reappearance of the same Avathara .
Khanda 5
Sl 1 Chitham vaava samkalpaadbhooyo yadaa vai chethayathetha samkalpayathetha
manasyatyatha vaachamerayathi thaamu naamneerayathi naamni manthraa ekam bhavanthi
manthreshu karmaani
Sl 2 Thaani ha vaa ethaani chithaikaayathanaani chithaathmaani chithe prathishtithani
thasmadyadyapi bahuvidaschitho bhavathi naayamastheethyevainamaahuryadayam veda
yadwaa ayam vidwaannetyamachitha:syaadittyatha yadyalpavichithavaanbhavathi
thasmaa evotha susrooshanthe chitham hyevaishaamekaayanam chithamaathmaa chitham
prathishtaa chithamupaaswethi
Sl 3 Ya yaschitham brahmetyupaasthe chithaanwai sa lokaan
dhruvaandhruva:prathishtithaanprathishtithovyayamaanobhisidhyathi . Yaavachithasya
gatham thathraasya yathaakaamachaaro bhavathi yaschitham brahmetyupaasthesthi
bhagavaschithaadbhooya ithi chithaadvaava bhooyostheethi thanme
bhagavaanbraveethwithi
Sl 1
Chitha is greater than the samkalpa.Only when one gets consciousness of something ,one
does samkalpa.Only when one do samkalpa one does Manana.By manana only the Vak is
stimulated.Vak stimulates the Name.In name all manthra become ekibhootha(one)In manthra
 515 
 

all karma become one. Chitha means Chethayithruvyam .That is ,which makes us aware of
things needed and in line with the present times,and makes them cognizable by analysis of
things and events of the past ,and by that build up a better future.Thus Chitha is spreading in
all the three times-past,present and future.When we get a object we understand that such and
such a vasthu (object)is got and it is different from the objects seen and known before .And
then we search for a better and greater thing than that and all possibilities of that prospect is
explored.This is possible by the presence of light of the chitha which extends to all time.Not
restricted to the present alone.The samkalpa is possible only because of this chitha which is
spreading in all times. (Manana is reflective thought .And that is the nature of human mind .)
Sl 2
Whatever is seen ,all these are Ekayana(one)within this Chitha.They are Chithathmaka
(Chitha itself).they are fixed in chitha.Even If one is proficient in several sciences ,yet does
not know the subject of Chitha,the scholars say:”He is achitha” Even if only a few sciences
are known,if one has Chithagnana ,even the greatest scholar will respect and serve him/ her.
Everyone listens to his/her word.Therefore Chitha is the basis of everything ,It is Athman and
is Prathishta.Do upasana on chitha like that.
Sl 3
The one who does upasana on chitha as Brahman attains the worlds of chaithnya or energy.
Since it is fixed in itself,and sorrowless ,he/she attains worlds which are Dhruva,prathishtitha
and sorrowless.Wherever the light goes (Chith goes)he/she can travel at will.
Is there anything greater than chitha?
Yes
Tell me that,Bhagavan
We have spoken about the Rigpa of Tibetan Budhists earlier.That world of light is the same
as the energy fields of the Chitha .The knower of it lives in the world of light and light rays
and travels in speed of light upto areas where light can travel.Thus these Bodhisathwa know
the astronomical worlds of light energy..Their akasa is Nirayana(in a inertia state) changeless,
fixed and sorrowless ,says Sankara about the Rishis who have reached this state.In that world
of light ,the samkalpa of Ghatakasa and Chidakasa become Eka or one . Sankara explains this
in 8th century India.We find the Ghatakasa or space within a pot as Box-space and Chidakasa
as Cosmic spacetime in writings of Einstein centuries after Upanishadic Sanathkumara and
Sankaracharya.The worlds are situated one within the other ,and each human being traverses
them according to ones chithasamkalpa only .What an Einstein,Sanathkumara or Sankara did
may not be possible for all people .The worlds are therefore always Relative truths ,says
Sanathkumara .
Khandam 6
Sl 1
Dhyaanam vaava chithaadbhooyo dhyaayatheeva prithivee dhyaayatheevaanthariksham
dhyaayatheeva dhyourdhyaayatheevaapo dhyaayantheeva parvathaa dhyaayantheeva
devamanushyaasthamaadhya iha manushyaanaam mahathaam praapnuvanthi
dhyaanaapadaamsaa ivaiva the bhagavantyatha yelpaa: kalahina:pisunaa
upavaadinasthetha ye prabhavo dhyaanaapaadaamsaa ivaiva bhavanthi
dhyaanamupaassswethi
Sl 2Sa yo dhyaanam brahmetyupaasthe yaavaddhyaanasya gatham thathraasya
yathaakaamachaaro bhavathi yo dhyaaanam brahmetyupaasthesthi bhagavo
dhyaanaaadbhooya ithi dhyaanaadvaava bhooyostheethi thanme bhagavaanbraveethithi
Sl 1
Dhyana I sgreater than Chitha.This Bhoomi (earth)looks like it is meditating. This
Anthariksha seems to be meditaing .The dyo seems like meditating.The waters,the
mountains,the Deva(the enlightened)and the Manushya(who do manana or reflective
 516 
 

thought)seems like meditating.All those have aquired greatness(Mahathwa)here ,have

received a part of dhyana /meditation.Only the lesser people do quarrel and insult others.All
great individuals do meditation . Therefore do upasana on dhyana(meditation). Dhyana is
meditation or thinking deeply on a form,a light,sound,science ,art etc without any other
thought ,for long periods of time .It is concentrated thought .We see the Mahathwa of a
person’s dhyana only from its result.The effect is only a last process.The dhyana had been
there for a long period even before the outsiders see its visible effect on the yogin and his/her
karma.The yogin is fixed in his position in dhyana.Just like that we find the entire nature as if
in deep mediatation.The calm quiet nature with the earth,sky,waters and lakes and mountain
peaks and numerous stars is compared to the great people who are fixed in calm meditation.
All these are silent in their dhyana .Silence of dhyana brings calmness and wisdom .It brings
balance of samkalpa as mentioned before.
We find several people who have aquired greatness in several fields.Their fame may be as
wealthy people,or as scholars,or as great karmayogins or as great devotees of God or
something else.Whatever is that,behind the greatness is theconcentrated mind which had
meditated upon a great cause or aim .Therefor all of them have a part of the great silence of
the Prapancha as dhyanavastha within them.They are not quarrelling with others and not
spending valuable time in petty things ,like the common people ,but have spent their time
with concentrated reflective thought to achieve a great thing .Because of this they are not
having little minds ,but have great minds.From great people we do not get words or deeds
that belittle and insult others .If someone is doing that perpetually know that he/she has not a
great mind and she/he is not having dhyana or concentration.
Sl 2
The one who meditates dhyana as Brahman goes upto a distance where dhyana can go.
Is there something greater than dhyana?
Yes
Bhagavan,tell me that.
Khanda 7

Sl 1 Vijnaanam vaava dhyaanaathbhooyo vijnaanena vaa rgvedam vijaanaathi

yajurvedam saamavedamatharvanam chathurthamithihaasapuraanam panchamam
vedaaanaam vedam pithryam raasi daivam nidhim vaakovaakyamekaayanam devavidyaa
brahmavidyaa bhoothavidyaa kshthravidyaam nakshathravidhyaam sarpadevajanavidyaam
divam cha prithiveem cha vaayum chaakaasam chaapascha thejascha devaamscha
manushyaamscha pasoomscha vayaamsi cha
thrinavanspatheeschchuvaapadaanyaakeetapathangapipeelikam dharmam chaadharmam
cha satyam chaanrutham cha saadhu chaasaadhu cha hridayajnam chaahridayajnam
chaannam cha rasam chemam cha lokamamum cha vijnaanenaiva vijaanaathi
vijnaanamupaaswethi
Sl 2 Sa yo vijnaanam brahmetyupaasthe vijnaanavatho vai sa
lokaanchanavathobhisidhyathi yaavadvijnaanasya gathamthathraasya
yathaakaamachaaro bhavathi yo vijnaanam brahma tyupaasthesthi bhagavo
vijnaanaadbhooya ithi vijnaanaathvaava bhooyostheethi thanme bhagavaanbravethwithi
Sl 1
The vignana(wisdom)which one aquires with dhyana is greater than dhyana.By vignana one
cognizes the four veda,the 5th veda,grammer,ancestral worship, Rasi,Daiva,Nidhi,
Vakovakya, Ekayana,Deva,Brahma,Bhootha,Kshathra and Nakshatra and sarpavidya,
devajanavidya,sky and earth,winds and waters,fire divine and human beings,animal and bird
,grass and all plant life,all worms and insects dharma and adharma,truth and untruth,right and
 517 
 

wrong food and essence,this and that world and all known and unknown to heart .Therefore
do upasana on Vignana .
Sl 2
The one who do upasana on Vignana reaches all worlds where the vignana goes.He attains
the world of the wise.
Is there anything greater than vignana?
Yes
Tell me that
The knowledge of meaning of sasthra is called vignana.The efficiency in other aspects of
science is gnaana (technical and technological knowledge).Dhyana is for the vignana which
is inclusive of the theretical and meaningful basis of the science also.The vignanai is thus a
theretical logically thoughtful person who by his dhyana visualize the basic cause as well as
the importance of that for the entire science .That theretical framework which is faultless and
perfect is meditated upon,discovered and well explained without a doubt so that others can do
experiments and projects on it and find out proof for it and thus expand its technical and
technological aspects.Thsu according to this ,Einstein is a Vignani while the astronomers who
use it technologically for several projects are gnani . When Narada said the names of all
sciences he learned Sanathkumara said they are all just names.But here sanathkumara recites
the very same subjects as Vignana and says that they are greater than dhyana.why?
Here , the subjects are mentioned as the meanings revealed to a scientist who meditates on
the sasthra (the revealed knowledge during concentrated dhyana of subject).Not as the dry
information collection or dry scholarship or degree that one aquires in a school or college.It is
the direct experience of the meaning of sasthra to the person who do dhyana on it ,that is
mentioned here.Direct experience is swanubhoothy of an original scientist who is finding a
real meaning and basis for the science by reflective theretical thought and analysis. The
gnaana and vignana are actually the same but how the person grasps them or cognizes them
makes all the difference here.The process of concentrtated self meditation leading to wisdom
is different from a course learned in a school just for obtaining a pass or a degree.Th
efunctioning level of mind in the two situations are entirely different.By a parispanda or
position change ,the gnaana can become vignana and vignana can become gnaana in human
mind.This is a common thing that we see in our world of science.Today’s science becomes
tomorrows faith by the same process and yesterdays faith can become tomorrows science as
well.This parispanda makes the world of science everchanging .
Khanda 8
Sl 1 Balam vaava vijnaanaathbhooyopi ha satham vijnaanavathaameko
balavaanaakampayathe .Sa yadaa bali bhavatyathathothaathaa bhavatyuthishtan
paricharithaaa bhavathi paricharanupasathaa bhavatyupaseedan drashtaa bhavathi srothaa
bhavathi manthaa bhavathi bhodhaa bhavathi karthaa bhavathi vijnaathaa bhavathi .Balena
vai prithivee thishtathi balenaanthariksham balena dhyourbalena parvathaa balena
devamanushyaa balena pasavascha vayaamsi cha thrinavanaspathaya:
swaapadaanyaakeetapathangapipeelikam balena lokasthishtathi
balamupaaswethi
Sl 2 Sa yo balam brahmetyupaasthe yaavadbalasya gatham thathraasya
yathaakaamachaaro bhavathi yo balam brahmetyupaasthesthi bhagavo balaadbhooyam ithi
balaadvaava bhooyostheethi thanma bhagavaan braveethithi
Sl 1
Bala(Strength or power)is greater than Vignana.Because 100 Vignani are terrorized by a
powerful person.Whoever has power raises up.The rising one serves.The serving one comes
nearer.The one who comes nearer becomes the seer,the listener,the analyzer,the cognizer ,the
doer,and the knower.The earth is in position by Power.By power itself the anthariksha,the
 518 
 

duo ,the mountains,the divine ones,the humans,the birds and animals ,the grass and herbs,the
insects and all things are in their position.The universe exists because of Bala or power.
Therefore do upasana on bala(power). The mind has to have the power to reveal the objects
and the knowledge ,otherwise no knowledge is revealed.Therefore the power or strength is
said to be greater than knowledge.The revealing power(Prathibhaanasakthy)is greater than
any branch of knowledge.Moreover in this world we see that a hundred scholars are under a
strong king as an example. A person who does not eat food is weak and he cannot even stand
on his feet.Therefore without power no one can achieve anything.The strong man can get up
when a Guru enter and serve him and by that doership get the love of Guru and a special
place in his home,and thus getting a near seat he is able to listen to and observe the Guru
closely and learn many things from Guru even on holidays and when the Guru is not teaching
in a class.By this special opportunity he is getting opportunity to do mental analysis more,and
thus to know by himself .This process leads to his swanubhoothi earlier.Therefore the
strength to get up,to rise to occasions,to do service,to listen and to understand by mental
strength are the basis on which knowledge is fixed.And this power is thus greater than
Vignana without strength vignana being impossible.Thus Strength has more Guruthwa than
Vignana.Sankara says in his commentary that the Vakya like the earth is in its place due to its
strength etc are very easy to understand and famous and therefore it is not explained
here.That means the attraction powr of earth and its Guruthwa which keeps it in its orbit is a
famous wellknown fact and needs no explanation in 8th century Indian Sanskrit scholars.
Objects rise up due to strength or power.The strongest element is Vayu /praana and it can rise
up,can take up the subtlest as well as the grossest form , can carry anything ,and can do a
journey through the sky .Such a rising up and movement is called Paricharathy(The revolving
movement) but it also means serving.The paricharana of Vayu is the revolving around and
journey and its Paribramana in its course regularly .It is by this nature the Vayu reaches
nearer to the Brahman just like a disciple who moves around the Guru serving him reaches
nearer(Upanishada)and learns more.By this habit ,Vayu nearest to the Brahman carrys the
Brahman in his own heart,just like a disciple carry Guru in his heart.(Remember the symbol
of Hanuman carrying Rama in his heart). Since the vaayu carry the Light and rays of light
within,he is the real Drashta (seer)and since he carry the Nadabrahman within he is the real
Srotha (listener). In this seer and listener resides the power of Manana (reflective analytical
thought),cognition,and power to become a Vignatha and thus to do Karma efficiently.The
vaayu flowing in our Naadivyuha(nervous channels)give us the strength for all these says the
Susruthasamhitha ,Charakasamhitha and other Ayurvedic texts .The modern medicine also is
finding out this strength of our nerve plexuses and nervous system. The Upanishadic
statement that the earth is in position due to the power of Vayu which does Paribramana is
the same as our modern scientific views .The anthariksha and the sky above it also has the
same strength of attraction is also conforming to modern theories.Only difference is that this
is said in a different language from English.In India these things were expressed in theancient
educational language Sanskrit.It is interesting that the Rishi does not forget to mention the
power in even a subtlest living organism while he speaks of this cosmic power.From a tiny
living organism to the great multiverses of the fixed stars and beyond everything depend
upon the same power or energy (sakthy).This is being rediscovered by modern astrophysics.
They are slowly experiencing what the Rishi said after generations of experience.
Sl 2
The one who do upasana on power as Brahman can travel upto the distance where that power
goes.
Is there anything greater than strength?
Yes
Bhagavan,tell me that.
 519 
 

Khanda 9
Sl 1 Annam vaava balaadbhooyasthasmaadyadyapi
dasaraathrirnnaasneeyaadhyadhooha
jeevedathavaadrashtaasrothaamanthaabodhwaakarthaavijnaathaa
bhavatyathaannasyaayai drashtaa bhavathi srothaa bhavathi manthaa bhavathi
bodhwaa bhavathi karthaa bhavathi vijnaathaa bhavathi annamupaaswethi
Sl 2 Sa yonnam brahmetyupaasthennavatho vai sa lokaanpaanavathobhisidhyathi
yaavadannasya gatham thathraasya yathaakaamachaaro bhavathi yonnam
brahmetyupaasthesthi bhagavonnaadbhooya ityannaadvaava bhooyostheethi thanme
bhagavaanbraveethvithi
Sl 1
Food is greater than power.If a person takes upavasa(vow not to eat anything) looses ability
to see ,listen,analyse,cognize ,do karma properly.When he takes food again the ability is
regained.He becomes the seer,listener, analyzer, cognizer, doer and knower again. When we
do not eat our strength deteriorate and our senses and mind and intellect and speech fail us
.Hunger makes one Annannasyayi (The one who eats whatever he gets greedily and always
thinking about food and nothing else).Therefore Hunger is the Mrityu(death)of Vignana.
Hunger kills every knowledge and makes one just greedy for food.
Sl 2
The one who do upasana on food as Brahman attains a world where food and drink is
abundant and moves there according to his will.
Is there anything greater than food?
Definitely yes.
Bhagavan,tell me that.
Khanda10
Sl 1 Aapo vaavaannaadbhooyasyasthasmaadyadaa suvrishtirna bhavathi
vyaadheeyanthe praanaa annam kaneeyo bhavishyatheetyatha yadaa
suvrishtirbhavathyaanandina:praanaa bhavantyannam bahu bhavishyatheetyaapa evemaa
moorthaa yeyam prithivi yadanthariksham yaddhyouryathparvathaa yaddhevamanushyaa
yathpasavascha vayaamsi cha
thrinavanaspathaya:swaapadaanyaakeetapathangapipeelikamaapa evemaa moorthaa apa
upaaswethi
Sl 2 Sa yopo brahmetyupaastha aapnothi sarvaankaamaamsthripthimaan bhavathi
yaavadapaam gatham thathraasya yathaakaamachaaro bhavathi yopo
brahmetyupaasthesthi bhagavodbhyo bhooya ityadbhyo vaava bhooyostheethi thanme
bhagavaan braveethwithi
Sl 1
Water is greater than food.If there is no good rain the living things get diseases.Food is not
available and famines come.When good rains come living beings rejoice ,food is ample .The
forms like prithwi,anthariksha,Dyo , mountains,divine beings(deva)and human ,animal and
bird,grass,herbs and trees,various insects etc are created only because of water.Do upasana on
water. Since all forms made of food (annamaya sareera)are forms of water only,the cause of
food(water)is greater than food.
Sl 2
The one who does upasana on water as Brahman attains all his desires and is
satisfied.Wherever the waters go ,he goes at his will.
Is there anything greater than water?
Yes
Bhagavan,tell me that
 520 
 

Water makes one satisfied because whatever has form and name is enjoyed only because of
presence of water which is the basis of all life.
Khanda 11
686
Sl 1 Thejo vaavaadbayo bhooyasthadvaa ethadvaayumaagrihyaakasamabhithapathi
thadaahurnisochathi nithapathi varshishyathi vaa ithi theja eva thathpoorvam
darsayithwaathaapa:srijathe thadethadoordhwaabhischa thirascheebhischa
vidyudbhiraahlaadaascharanthi thasmaadaahurvidhyothathe sthanayathi varshishyathi vaa
ithi theja eva thathpoorvam darsayithwaayaapa:srijathe theja upaaswethi
Sl 2 Sa yasthejo brahmethyupaasthe thejaswi vai sa thejaswatho
lokaanbhaaswathopahathathamaskaanabhisidhyathi yaavathejaso gatham thathraasya
yathaakamachaaro bhavathi .Yasthejo brahmetyupaasthesthi bhagavasthejasaa bhooya ithi
thejaso vaava bhooyostheethi thanme bhagavaanbraveethwithi
Sl 1
Thejas (fire/light)is greater than water.It covers vayu and heats up sky.Then men say:Because
of the covers there is heat.Probably it will rain”.The thejas or heat is seen and experienced
before the rains .Therefore the cause of rain is Thejas and it is greater than the effect the
water.It travels above making thunders.Vaidyuthi(electrical lightening)is seen here and
there.Then people say:”There is lightening.There is thunderous clouds.There definitely will
be rains” Thejas is seen before rains.Thejas creates water.Therefore do upasana on thejas.
When with the severe heat of the sun ,the vayu is covered,and vayu become still by that cover
of heat rays,both vayu and sky are hot.It is this solar heat that produce rain on earth.This
scientific truth is observed by an Indian Rishi who observes the monsoon rains in clockwise
precision in this subcontinent . This is pure observation due to a geographical feature and is
scientific explanation of it.Not only that the rishi see the connection between heat and wind
and rain,but also the relation of the light,electrical currents, soundwaves in thunder .All these
forms of energy are also observed along with how the entire cycle creates food and life on
earth and the power of various phenomena and forms of life described above in previous
khanda.The observation that all these are different manifestations of the same energy comes
from the observer only .It is not any myth or religion,but pure observation and data for
millennia transferred through ancestors who lived in the same geographic location and
therefore scientific to the core.
Sl 2
The one who do upasana on thejas as Brahman travels in the worlds where there is no
darkness,in the enlightened worlds according to his will
Is there anything greater than Thejas?
Yes
Tell me that,Bhagavan
Khanda 12
Sl 1 Aakaaso vaava thejaso bhooyaanaakaase vai suryaachandramasaavubhou
vidhyunnakshathraanyagniraakaasenaahuayatyaakaasena srunotyaakaasena
prathisrunotyaakaase ramatha aakaase na ramatha aakaase jaayatha
aakaasamabhijaayatha aakaasamupaaswethi
Sl 2 Sa ya aakaasam brahmetyupaastha aakaasavathovai sa
lokaanprakaasavathosambaadhaanurugaayavathobhisidhyathi yaavadaakaasasya gatham
thathraasya yathaakaamachaaro bhavathi ya aakaasam brahmetyupaasthesthi bhagava
aakaasaathbhooya ityaakaasaadvaava bhooyostheethi thanme bhagavaanbraveethwithi
Sl 1
Akasa is greater than thejas.The sun ,moon,the Vidyuth,the nakshatra(stars),the fire etc are
situated within Akasa.We hear through Akasa.We also do prathisravana through Akasa.We
 521 
 

enjoy within Akasa.We do not enjoy within the akasa.All are born within Akasa,and go back
into Akasa,Do upasana on Akasa. Whatever has form ,whether it be celestial or earthly are
born in Akasa,goes back to it and every karma is within that frame only.The energy of
electricity and magnetism as fire resides within it.It is filled with the vibratory movements of
sound waves .Whatever we see,hear and cognize and do not cognize are due to these light and
sound waves of energy.All of us live,do work,enjoy and have our sorrows within it only.Both
pain and pleasure and all dualities we experience within it.This is the space within which all
are born,live and go back or merge in the end.All things go in the direction of it.Just like a
seedling or sapling goes up searching for sunlight,everything goes up in search of the Akasa.
Sl 2
The one who do upasana on akasa attains the enlightened worlds which are Endless
(Anantha) like the Akasa.Those worlds are Anuragavaths(full of love and compassion) In
those worlds they travel according to their will,as far as the Akasa goes.
Is there anything greater than Akasa?
Yes.
Bhagavan,tell me that.
Khanda 13
Sl 1 Smaro vaavaakaasaadbhooyasthasmaadyadyapi bahava aaseeranna smarantho naiva
kanchana srunuyurna manweeranna vijaaneeranyadaa vaava the smareyuratha
srunuyaratha manweeranyatha vijaaneeransmarena vai puthraanvijaanaathi smarena
pasoonsmaramupaasswethi
Sl 2 Sa ya : smaram brahmetyupaasthe yaavathsmarasya gatham thatraasya
yathaakaamachaaro bhavathi ya :smaram brahmetyupaasthesthi
bhagava:smaraadbhooya ithi smaraadvaava bhooyostheethi thanme
bhagavaanbraveethwithi
Sl1
Smarana(memory)is greater than Akasa.Even if a lot of people assemble in a place,if they
have no memory,they will not hear anything,they will not think reflectively(manana)on
anything,and will know nothing.If there is smarana,they listen,see,know ,analyse .It is
through memory that one recognizes one’s own son.It is through memory one recognizes the
cattle.Therefore do upasana on smarana(memory) The memory is a dharma(function)of our
inner faculty (Antha:karana).Only through this the Akasa become known as a truth and with
meaning.If no memory we will not experience the Akasa with its meaning and with the
manifold forms within it.If there is no memory,even the truth(sadh)is felt as untruth(asadh).
Because of absence of truth,one is unable to know the existence of Akasa ,if he looses
memory .Therefore memory is considered greater than even the Akasa. The Rishi says
“These are my children.Their names are so and so.These are my cattle.They are so many
numbers.I have to do such and such a duty now”.None of these things are there in a human
beings who have lost memory.This is exactly we see in people with Amnesia of different
types.The Alzheimers dementia and other types of dementia being classical examples.So
memory is important than the Akasa.The external world of existence is known and
experienced only with the internal faculty of Memory and cognizance and therefore they are
important than the external world of forms and names.
Sl 2
One who does upasana of Smarana as Brahman travels the distance upto which the smarana
can reach.
Is there anything greater than memory?
Definitely yes
Bhagavan,tell me about it
Khanda 14
 522 
 

Sl 1 Aasaa vaava smaraadbhooyasyaasedho vai smaro manthraanadheethe karmaani

kuruthe puthraamscha pasoomscheschatha imam cha lokamamum chechatha
aasaamupaasswethi
Sl 2 Sa ya aasaam brahmetyupaastha aasaamaasya sarve kaamaa: samridhyantyamoghaa
hasyaasisho bhavanthi yaavadaasaayaa gatham
thathraasya yathaakaamachaaro bhavathi ya aasaam brahmetyupaasthesthi bhagava
aasaayaa bhooya ityaasaayaa vaava bhooyostheethi thanme bhagavanbraveethwithi
Sl 1
Desire is greater than memory.Because of influence of desire,the memory recites the
manthra.does functions.Creates sons and wealth and cattle.Does karma to get pleasures of
this and that worlds.Therefore do upasana on desire.
The synonyms of Asha is Thrishna and Kaama.Whatever is the subject of one’s desire is
remembered by a person whether it be a name,form or a science or art.One remembers
manthra and recite them ,does karma correctly remembering each step in order of sequence
because of desire only.The desire of a unselfish Sanyasin is to protect entire world
(Lokasamgraha) and bliss of all beings on earth.If it was not there,the sanyasin would not
have done his sanyasadharma.In each prani,bound by ropes of desires,the forms starting from
names to Akasa is revolving as a wheel.
Sl 2
The person who does upasana of desire as Brahman ,gets all his Kaama enhanced and all his
prayers are fulfilled.He travels upto the distance where the desires go.
Is there anything which is greater than the desire
Yes
Bhagavan,tell me that.
Khanda 15
We saw how from name to Akasa were made due to their state of cause and effect nature,
made greater than the previous one .The word used was Bhooyam for greate.This state is
known only with smrithy or memory.The smrithy is fixed in the praana with threads of the
lotusstem called the desires.Embracing all that is external and internal ,pervading all,is
situated te Praana in which as if in a thread,the pearls are bound(Soothre Manigana iva as in
Gita) as a garland. Therefore Prana is the greatest(Bhooya)says Rishi in this part.
Sl 1 Praano vaa aasaayaa bhooyaanyathaa vaa araa naabhou samarpithaa
evamasminpraane sarvam samarpitham .Praana:praanena yaathi praana:praanam
689
dadaathi praanaaya dadaathi .Praano ha pithaa praano maathaa praano braathaa
praana:swasaa praana aachaarya:praano brahmana:
Sl 2 Sa yadi pitharam vaa maatharam vaa braatharam vaa swasaaramvaachaaryam vaa
braahmanam vaa kinchidbrisamiva
pratyaahadhikthwaasthithweyevainamaahu:pithruhaa vai thwamasi maathruhaa vai
thwamasi braathruhaa vai thwamasi swasruhaa vai thwamasyaachaaryahaa vai thwamasi
braahmanahaa vai thwamaseethi
Sl 3 Atha yadyapyenaanuthkraanthapraanaaschoolena samaasam
vyathishamdahennaivainam brooyu:pithruhaaseethi na maathruhaaseethi na
braathruhaaseethi na swasruhaaseethi naachaaryahaaseethi na brahmanahaaseethi
Sl 4 Praano hyaivaithaani sarvaani bhavathi sa vaa esha evam pasyannevam manuaan evam
vijaanannathivaadi bhavathi tham
chedbrooyurathivaadhyaseetyathivaadhyasmeethi brooyaannaapahruveetha
Sl 1
Praana is greater than desires.Liek a wheel’s spokes are concentrated in the Nabhi(center)
everything is dedicated in the Prana.Prana does its Pranana (movement)by prana.Prana gives
 523 
 

prana to prana.Mother, father,brother, sister,Guru,Brahmana all are Praana only.

Mukhyaprana in a living being is the Pragnanathman residing in everything(Sarvam).In a
living body it is reflected as if in a mirror.It is like a sarvadhikari(a personal secretory who
has every rights)for a King.Pranopanishad says:By whose Utkrantha(upward movement)I
will rise?By whose prathishta(fixity)I will become fixed?Thinking thus Brahman created
Praana.It follows Iswara as if a Chaya(shadow)”
Kouseethaki Upanishad says:-How the spokes are fixed both at the Chakranabhi(center of
wheel)and chakraparidhi(perimeter of wheel)like that,the experiences of Vishaya is fixed in
Praana as well as in the special Vishaya . Praana is Pragnaamaathra” Praana is that sakthy or
power which moves by its own power ,by itself,freely as well as bound to other.All functions
and doers of functions,all effects are Praana only.There is nothing exterior to Praana.Praana
itself gives Prana,and accepts praana.Every human being and every living thing is Praana
only.Only when there is praaan we call father ,mother etc.When praana leaves it is only a
corpse to be disposed of as early as possible.
Sankara says:Sathipraano pithraadishu pithraadi sabdaprayogaathaduthkranthou cha
prayogaabhaavaath.
Sl 2
When someone utters bad words to father,mother ,Guru ,brothers and sisters or Brahmins we
say:-You are egocentric and a killer of father,mother ,siblings and Guru and of Brahmins.
Sl 3
But when praana is gone,the very same bodies ,are cut into pieces or put as a heap and then
burned in a pyre and we do not call the people who do this ,that you are a killer of father
,mother,Guru etc. Therefore it is Praana who is called the father,mother,siblings, Guru,
Brahmin etc and not the body.
Sl 4
Praana becomes all these seen.The one who understands this by reflective thought and
cognizes, becomes a person with a habit of speaking about the Atheetha(the past or the
history). If someone tells him that You are an Athivadi,he says Yes ,I am.He should not hide
the fact . The ability to think of everything from name to Akasa ,and then go beyond it
(Atheetha to it)and see and speak about it is naturally beyond the common understanding of
ordinary people.Seeing that,if people say that he is an Athivadi he need not hide his ability
.He should say ,yes I am speaking about things beyond all these.And because of that ability
he is able to speak of everything as well.
1Namam(name) Praana
2 Vak(word) Asha
3.Manas(mind) Smarana
4.Sankalpa(imagination) Akasa
5.Chitha Thejas
6.Dhyana Apas
7 Vignana Annam
8 BALA BALA
9Annam (food) vignana
10 Apas(waters) Dhyana
11 Thejas Chitha
12Akasa Samkalpa
13Smarana Manas
14Asha Vak
15Praana Naama
This is a gestalt figure.The oneness of the gross and subtle universe ,oneness of external and
internal universe,oneness of time and beyond time(timelessness)etc are shown in this as a coil
 524 
 

of two serpents.Compare this with the equivalent gestalt style of Yagnavalkya’s teachings in
Brihadaranyaka Munikanda Gargibrahmana. The Bodhathrikona(the triangles of
Consciousness) in the shape of Shiva’s Damaru and the light triangles were discussed in the
Munikanda Aksharabrahmana and compare this with that description .
Khanda 16
Narada decided that there is nothing greater than Prana which is Sarvathmana (Athman of
all)swathmana(Athman of oneself)and Sarvathisaya(wonderful than everything else).He
didn’t ask anything further.Sanathkumara decided that his disciple should not fall into the
mistaken identity that I am greater than all,and an Athivadi,after misinterpreting the changing
untruth (Praana)as the changeless absolute itself.Therefore he said,even without the asking of
his disciple.
Sl 1 Esha thu vaa athivadathi ya:satyanaathivadathi soham bhagava:
satyenaathivadaaneethi satyam thweva vijijnaasithavyamithi satyam bhagavo vijijnaasa ithi
Sl 1
Which person do Athivada with Satya alone is the true Athivadi (who speaks of the beyond
all).
Bhagavan,I am like that.I am speaking of the beyond with Satya.
Guru said:There should be Jignasa (desire to know and experiment)for
satyavignana.(knowledge of truth)
Bhagavan,I have that Jignasa.
Khanda 17
Sl 1 Yadaa vai vijaanaatyatha satyam vadathi naavijnansatyam vadathi vijaananneva satyam
vadathi vijnaanam thweva vijijnaasithavyamithi vijnaanam bhagavo vijijnaasa ithi
Sl1
When one knows a thing perfectly,only then he can speak the truth of it.Without knowing
perfectly,one cannot speak truth.Only a Vignani speaks truth. Therefore jignasa for vignana is
essential.
Bhagavan,I have that jignasa.Said Narada.
Praana is satya.But is a relative truth with changes like foam and bubbles and waves in water.
The satya of satya (The satya of prana)should be known to speak of it and you should have
desire for that knowledge ,says Sanathkumara.Narada is saying truth,according to Narada but
it is relative or subjective ,points out Sanathkumara.He is stimulating the jignasa of
Sanathkumara to know the absolute truth,in this manner.
Khanda 18
Sl 1 Yadaa vai manuthetha vijaanaathi naamathwaa vijaanaathi mathwaiva vijaanaathi
mathisthweva vijijnaasithavyethi .Mathim bhagavo vijijnaasa ithi
Sl1
Only when one does manana(reflective analytic thought)he understands and get Vignana.
Without Manana ,there is no Vignana.With Mnaan one attains Vignana. Therefore one should
have Jignasa to do Manana. One may have desire to know and gather information in all books
and over the internet to quench it.But that is only information gathering.Not Vignana.Unless
one have reflective thought,one has no benefit by such knowledge.Vignana does not mean
dry scholarship or availability of information.One can memorise the quotes of world teachers
and quote it everywhere.It has no value.One has to do reflective thought oneself.Whatever we
read or experienced and saw,or heard we have to analyse reflectively by deep thoughtful
mediatation and then we get real vignana.Therefore we have to have desire to practice
reflective analytic thought processes.Mathisthweva Vijignaasithavyam : Mathi is that mental
state which is based on reflective analytical thought and the logical arguments of the subject
of analytical thought .
Khanda 19
 525 
 

Sl 1 Yadaa vai sradhyaathatha manuthe naasradhyanmanuthe sradhyadeva manuthe sradhaa

thweva vijijnaasithavyethi. Sradhaam bhagavo vijijnaasa ithi
Sl1
Only if there is Sradha ,one will do Manana.One who has no Sradha will not and cannot do
reflective analytical thought.Only sradha allow Manana. Therefore one should develop
Jignasa to acquire Sradha.
Bhagavan,I have jignasa for that.
Sradha is concentration.(Ekagratha or fixing ones concentrated mind in one point –or one
subject alone).Sankara calls this Asthikyabudhi or the intellect which determines Asthi or
Truth exists.Intellect should fix itself in truth as existent ,then with concentration on that truth
alone,one has to do reflective analytic thought on it,and know it wholistically and absolutely
and then speak about it to others.Such a person who speaks about Truth wholistically is an
Asthika .Naasthika on the other hand is one who first decides that there is no truth(Na Asthi)
.When he thinks like that it becomes difficult for him to fix his concentration because he is
trying to fix concentrated analytic thought on something nonexistent in his own mind as wel
as in external world.Therefore naturally for him the the jignasa to know it does not exist.Why
should one have jignasa to know something nonexistent?Therefore this person becomes
incapable of knowing or speaking about Truth . The faith that Truth exists (Asthi)makes one
concentrate on it.Therefore in a sense the Asthika is the faithful.Or the honest.The terms
Asthika and Nasthika has to be known in this way.Not as a believer in some specific form of
God or in some special type of religion etc as the modern world has interpreted after the
semitic religious teachings.Indian concepts are scientific right from ancient days about such
terms but due to lack of proper knowledge of Sanskrit we have lost many of such original
scientific meanings .
Khanda 20
Sl Yadaa vai nisthishtatyatha sradhyaathi naanisthishtansradhaathi nisthishtaneva
sradhyaathi nishtaa thweva vijijnaasithavyethi . Nishtaambhagavo vijijnaasa ithi
Sl 1
When one is having Nishta in something,he develops sradha and then the belief that this
exists(Asthikyabudhi).Without Nishta one cannot get Sradha.Therefore one should develop
desire for having Nishta Bhagavan,I have jignasa in Nishta.
Here Snathkumara makes the Gnanamarga one with Bhakthimarga.In Bhakthimarga
Ishtadevathanishta is famous. To have fixity in Truth one needs Sradha in Satyanishta .This is
experienced even in the mundane world .If one needs sradha in Physics,one should have a
Nishta in learning Physics.This is so in Medicine,Literature,Music ,Astronomy or any other
branch of knowledge or art and science.Therefore if one wants to speak ,understand,do
reflective analytical thinking ,and concentration on Satya,one should first practice Satyanishta
.
Khanda 21
Sl 1 Yadaa vai karotyatha nisthishtathi naakrithwaa nisthishtathi krithaiva nisthishtathi
krithisthveva vijijnaasithavyethi. Krithim bhagavo vijijnaasa ithi
Sl1
When one does something,he gets fixity or Nishta in it.What we do not do ,we do not get
Nishta in.Therefore have jignasa in Krithi or Karma.
Bhagavan,I have jignasa in Karma
Now Sanathkumara is making Bhakthi/gnanamarga one with Karmamarga.The three paths
are thus made one. Karma leads to nishta,nishta to sradha,sradha to manana,manana to
Vignana,and vignaan to satyavak .
Vignana
Karma
 526 
 

Nishta
Sradha
Satyavak
Mananam
Khanda 22
Sl 1 Yadaa vai sukham labhathetha karothi naasukham labdhwaa karothi sukhameva
labdhwaa karothi sukham thweva vijijnaasithavyamithi. Sukham bhagavo vijijnaasa ithi
Sl1
One does Karma due to bliss of doing it.If no pleasure is obtained no one does karma. Bliss
makes us do our karma.Therefore have jignasa in Ananda.
Bhagavan,I have jignasa in Ananda.
Ananda or bliss is the experience of pleasure which surpass all mundane pleasure and is
eternal .Every being does every action to get pleasure out of it.
Men do jobs for small pleasures.The nishkamakarmayogin,The Bhakthiyogin with
Ishtadevathanishta,Gnanayogin with manana and nididhyasana does tehse karma for the bliss
they get out of it. Since they experience Ananda ,they continue doing the karma . Satya is
revealed through such Karma ,one after the other ,one being greater than the other.Rishi is not
doing any particular effort . The satya ,by itself is revealing as bliss , in the hridakasa of a
krityanishta person,who has sradha in what he is doing.From that experience of truth,light
and bliss(Sadh chidh ananada)which is revealed within ,flows out his word of Truth,his
karma of Gnaana as well as Bhakthy and its outward signs which others can see and
hear.Krithi is a karma or a Grantha or a piece of artistic or scientific creation as well.
Therefore Sankara says,Creation and Creativity is the natural internal state or nature of
Sadhchidananda (Brahman)which is whole and swayampoorna.What is swayampoorna has
to flow out and reveal itself and has to be swayamprabha as well.
Khanda 23
Sl 1 Yo vai Bhoomaa thathsukham naalpe sukhamasthi bhoomaiva sukham bhoomaa thweva
vijijnaasithavya ithi .Bhoomaanam bhagavo vijijnaasa ithi
Sl1
Bhooma is Ananda.In the little there is no Ananda .Bhooma is bliss alone. Therefore have
jignasa in Bhooma. Bhooma has synonyms of Mahat: , Nirathisaya,Brihath etc.It is the
greatest Bliss possible.The Alpa or little pleasures are the earthly ,mundane pleasures of the
senses.None of these sensory pleasures are the greatest Bhooma.The worldly pleasures
creates desires in them and are seds of sorrow and are opposite of eternal bliss. What are the
signs of such eternal bliss ?The next khanda gives us the signs.
Khanda 24
Sl 1 Yathra naanyathpasyathi naanyaschrunothi naanyadvijaanaathi sa bhoomaatha
yathraanyathpasyathyanyaschrunotyanyadvijaanaathi thadalpam yo vai bhoomaa
thadamrithamatha yadalpam thanmartyam .Sa bhagava: kasminprathishtitha ithi. Swe
mahimni yadi vaa na mahimneethi
Sl 2 Goaswamiha mahimetyaachakshathe hasthihiranyam daasabhaaryam
kshethraanyaayathanaaneethi naahamevam braveethi braveemeethi hovaachaanyo
hyanyasminprathishtitha ithi
Sl1
Where nothing else is seen,where nothing else is to be heard,where nothing else remains to be
known that is Bhooma.Where there is something else to be seen,heard and known is Alpa and
opposite to Bhooma.Bhooma is Amritha. Alpa is Marthya . Bhagavan,where is Bhooma
having its Prathishta?
In own Mahima.Not even in own Mahima. The experience of oneness of everything is
Advaitha and is Bhooma.There is no second in it.Wherever there is a dual existence or
 527 
 

duality is Dwaitha and is Alpa .In Bhooma no difference between vishaya and vishayi
exists. Nanyath pasyathi.How should one understand this ?Should we take it as absence of
darsana of another in Bhooma?Or as the state in which only own Athman is visualized? The
absence of a second’s darsana is the state of advaitha which is different from all dual
concepts .But in the second where only Swathma is seen,there is dwaitha.The state of having
nothing else to be seen,and the state of seeing only oneself are not the same.The problem of
one-many in Ganita(Eka-Aneka)is this. Dwaitha if present there is a doer,a action and a effect
separate from each other. (Kriya, Karaka,Phalabheda).That is what we call samsara.For
advaitha there is no difference between samsara and Nirvana.This is agreed by the Budhist
thought Pragnaparamitha also.For dwaithin the difference of bondage and liberation
exists.Therefore dwaitha is Alpa and Advaitha is Bhooma.For the Adwaya Ananda there is
no end or death.It is Amritha.Whereas all pleasures opposite to it are having an end and a
beginning.The Martya(one who has experience of death or an end)experience both the Alpa
and Bhooma bliss on this Earth .Since the Bhooma is experienced on this earth,it is called the
Bhoomi.Not because of the Alpa experiences of Samsara. Now the question is where is
Bhooma fixed is answered in a special way by Sanathkumara.
He says:-In swamahima.Not even in swamahima” It is fixed in own greatness.It is not even
fixed in its own greatness. Sankara says here:-swa Athmeeye mahimni mahathmye
Vibhoothou prathishtitho Bhoomaa. Yadi prathishtamichasi kwachidapi vaa
paramarthameva prichasi na mahimnyapi
prathishtitha ithi Bhooma:
Let those who can experience the Bhooma only after fixing it somewhere(as Prathishta) and
those who desire to fix it do its prathishta in the Mahima or greatness ,in the various
Vibhoothis of it .There is no harm in such Prathishta. But ,it is not even having prathishta in
its own greatness.It is causeless,and based on nothing at all.Therefore it is truly
Aprathishtitha .But for practical purposes majority of human beings are not able to cognize
such subtle,absolute truth without some basis for their sradha and nishta .So either rway can
be accepted.
Sl2
Here,in this world,cattle,horses,elephants,gold,servants,wife,children,houses , temples etc are
considered as Vibhoothi and Mahima or greatness.But I am not speaking of that Mahima.All
tehs eare fixed on something or other. The worldly people measure a person’s greatness with
the wealth accrued,from wife, children, family and followers etc.All of tehse have end and
are little only and depend upon each other .The Bhooma spoken by Sanathkumara is none of
these.It is not worldly pleasures having mutual dependence and have beginning and end.Even
those people who enjoy these little pleasures are fixed on this Bhoomi for their life.Mahima is
that which is given by Mahi or Bhoomi (Mahi is synonym for Bhoomi =earth).But the earth
has no such position or prathishta . It is having an orbit(Kakshya)but is changing position
(Parispanda)and is not truly having a fixity.It does not depend on any other thing except its
own Mahima (power of attraction)and is yet unfixed in its power of attraction. Therefore
Bhoomi and Bhooma has no prathishta ,and has prathishta .
Khanda 25
Sl 1 Sa evaadyasthaathsa uparishtaathsa paschaathsa purasthaastha dakshinatha:sa
utharatha:sa evedam sarvamityathaathohankaaraadesa
evaahamevaadhyasthaadahamuparishtaadaham paschaadaham purasthaadaham
dakshinathohamutharathohamevedam sarvamithi
Sl 2 Athaatha aathmaadesa eva aathmmaivaadhasthaadaathmoparishtaadaathmaa
paschaadaathmaa purasthaathmaadakshinatha aathmotharatha
aathmaivedamsarvamithi.Sa va esha evam pasyannevam manuaan evam
 528 
 

vijaanannaathmarathiraathmakreeda athmamithuna aathmaananda:sa swaraadbhavathi

thasya sarveshu lokeshu kaamachaaro bhavathi atha yenyathaatho viduranyaraajaanasthe
kshayyalokaa bhavanthi theshaam sarveshu lokeshuakaamachaaro bhavathi
Sl1
That alone exists below,above,behind,in front,north and south .All these seen is that alone.
Now the advice on Aahmkara .Ia lone exist up,below,behind,in front,north and south.
Whatever is seen all these are I . Only if there is something different from Bhooma,it can be
fixed onto it.To depend upon or to get attached to or fixed there is no second for the
Bhooma.In all times,all spaces,all directions Bliss alone exists.Sarvam Anandamaya.The
sarvathanthraswathanthra and aprathishtitah Ananda.Taht bliss is not different from the bliss
of the observer.Therefore Acharya here gives advice on how the observer feels the ananda as
Ahamkara.That Bhooma (bliss)is replaced by Aham and experienced as such .This is the
ultimate Ananda experience as far as observer is concerned.
Bhooma=Aham
The unwise people by their Ahamkara mistake the body and the mind and its samghata as the
Aham or I .To remove such doubts and misunderstanding the Acharya continues:
Sl 2
Now ,Athmadesa.(Advice on Athman).Up and below,behind and in front,north and south is
Athman only.One who see,analytically reflects upon and cognize like this with Athmarathi,do
Athmakreeda with Athmamithuna and enjoy Athmananda and become the Samrat.He travels
in all worlds as Kaamachari (according to his desire)and whoever has a different experience
are traveling in worlds which are ruled by others and have an end .They cannot travel in all
worlds according to their desire. The pure Athman absolute is in the form of Truth and is
everything(Sarva).It is Eka,Aja,and omnispresent in all as Vyoma(sky)and is without another
.Seeing and thinking about it alone,the wise gnani has only Athmarathi .
Rathi ramanam yasya soyamathamarathi .
Enjoying only in Athman is Athmarathi.what is the difference between Athmarathi and
Athmakreeda?
Dehamathrasadhana rathirbhahyasadhana kreeda
Loke sthreebhi:sakhibhischa kreedatheethi darsanath.
Na thathaa vidusha. Kim tharhiathmavignaananimithamevobhayam
bhavatheethyartha(sankarabhashya) Rathi is that which is done with a single body.But kreeda
is that which is done with help of a external thing.In the world what we see as enjoyment
with women,friends etc is Kreeda (Maithuna or sex is a kreeda).That dwaitha experience is
not there for a wise gnani.For him both Rathi and Kreeda is only due to Athmavignana.
Maithunam dwandwajanitham sukham thadapi dwandanirapeksham yasya
Vidusha:thathaathmananda:sabdaadinimithaAnando
Avidushaam na thathasya vidusha:kim tharhathmanimithameva
Sarvam sarvadhaa sarvaprakaaarena cha dehajeevithabhogaadhi
Nimithabahyavasthu nirapekshaithyartha(Sankarabhashya)
The pleasure derived from two (couple)is Maithuna.The Bliss of Athmananda is not
dependent upon any other.The bliss of pepel who are not aware of Athmagnaan can happen
with external sounds ,music etc.Even that bliss from an external source is considered as a
type of Maithuna.For Athmagnani ,bliss is not dependent on even the sabda,sparsa,rasa etc.It
is always,forever due to Athman only.His bliss is independent of all external causes
(body,life, luxuries, external sensory experiences etc)and is purely Internal and is
Athmananda due to Athman only.The Mithuna or couple of Athman is Athman only,and
nothing else.Only such a Gnani is free even when he is alive ,and becomes a Samrat in his
Swarajya .(Own empire).He continues to be so ,even when his body perishes.That is why he
can travel in all worlds according to his wish (as Kaamachari). The meanings of Swarajya,
 529 
 

Swathanthrya and Samrat in Upanishad is to be noted.It does not mean the political freedom
,the nation as empire or the rulership as emperor in a worldly sense.The freedom of entire
human race by wisdom is the aim and it is not politically motivated empirebuilding .Those
who do not understand the meaning of freedom in this Upanishadic sense,become slaves to
external things and persons and rules. Whereever there is Dwaitha there is quarrels,and
destructions and slavery. Therefore political freedom has limitations.The absolute freedom is
the freedom from all such sorrows .Advaitha by exposition o fequality of not only the human
beings but also of entire living and nonliving world and cosmic creation ,is the unified theory
of the east .
Khanda 26
Sl 1 Thasya ha vaa ethasyaivam pasyatha evam manuaanasyaivam vijaanatha
aathmana:praana aathmana aasaathmana:smara aathmana aakaasa aathmanthastheja
aathmatha aapa aathmatha aavirbhaavathirobhaavaathmathonnamaathmatho
balamaathmatho vijnaanamaathmatho
dhyaanamaathmathaschithamaathmatha:samkalpa aathmatho mana aathmano
vaagathmatho naamaathmatho manthraa aathmatha:karmaanyaathmatha evedam sarvamithi
Sl 2Thadesha sloko na pasyo mrityum pasyathi na rogam notha du:khathaamsarvam ha
pasya:pasyathi sarvamaapnothi sarvasaa ithi .Sa ekadhaa bhavathi thridhaa bhavathi
panchadhaa bhavathi sapthadhaa navadhaa chaiva punaschaikaadasa:smritha:satham cha
dasa chaikascha sahasraani cha vimsathiraahaarasudhou dhruvaa smrithi:smrithilambhe
sarvagrantheenaam vipramokshasthasmai mudithakashaayaaya
thamasaspaaram darsayathi bhagavaansanathkumaarasthamskanda ityaachakshathe
thamskandha ityaachakshathe
Sl1
The one who see and reflectively and analytically thinks and know ,has praana, Asha,
smarana,Akasa,Thejas,Apas,food,water,manifestation and unmanifestation, strength and
vignana,dhyana and chitha ,samkalpa and mind,Vak and name manthra,karma and Sarva in
own Athman.Sarva(all)flow out of Athman as creation.Sarva merge and disappear in self
Athman as Laya or pralaya(deluge)
Sl2
Thus the sloka:He does not see Mrityu,disease or sorrow.He attains sarvam in all ways.See
sarvam.He who is Eka(one)becomes three,five and nine.He is remembered as 11, hundred,
ten,thousand,twenty .By purity in food comes purity in sathwa.By sathwa purity comes the
dhruva(fixity)of smrithi (memory). When memory is fixed all the granthi gets liberated
.Bhagavan Sanathkumara , thus showed that beyond all Thaams to him who removed the
Kashaya.He is also called the Skanda ,He is also called the Skanda. What was the reason for
Budha to go in search of Nirvana?He saw death,old age,and also diseases just once .He
wanted to find a eternal remedy for these sorrows.Only because of this enquiry the lotus bud
of Nirvaan bloomed in his Sahasrarapadma .The state where there is no sorrow of death,
disease and old age is the eternal experience of bliss in Nirvana.Budha searched for it in BC
500.Sanathkumara was very ancient.There had been several ancestors before Budha who
searched for this and who found it. Whatever was unmanifested before Creation became
manifested one by one.They manifested as the Many.The natural numbers 0,1,2,3,4…….as
aneka(many)has the quality of the first number 0 in all of them.The quality of 0 is pervading
all.To see it one needs the memory of the past.Only when the food is pure the memory is
clear in a clean mind. The blemish in mind like that of a mirror has to be cleaned first for
truth to reflect in it in pure form.Ahara means that which we take in .It is not the food which
we take into the digestive system but also what we take in by all other sense organs.The food
we eat,the words we hear,the sights we see,the things we touch,the things we reflect upon in
our minds ,the things we do with our organs all have to be pure so that all desires,anger,etc
 530 
 

are removed and Sathwa is clear to reflect truth.Then in that clean mind the Bliss or Bhooma
is reflected without a second ,continuously,without any external aid ,and its memory will be
continuous in that mind .In this continuous experience of bliss all the previous effects of
karma are burned and the Hridayagranthi is liberated from all such bondages. The meaning
of the series of changes like Aharasudhi –satwasudhi, smrithi,and hridayagranthivimocahana
is removal of dualiteies of Ragadwesha etc.By the alkali(Kshaara)of gnaana and vairagya ,the
sour (kashaya)of ragadwesha of samsara become sweetened .This is the process of liberation
from sorrows forever.By this chikitsavidhi(law of treatment)Bhagavan Sanathkumara
removed all sorrows of Narada .What is Bhagavan?
Vishnupurana says:
Utpathim pralayam chaiva bhoothaanam agathim gathim
Vethi vidyam avidyam cha sa vachyo bhagavan ithy
One who knows the origin of all elements and all worlds,their end ,their coming, going and
movements,Vidya and avidya is Bhagavan.
Bha= Bhasa or revelation .Light.Enlightenment
Ga= Gathi or all movements
Va= vidya and avidya
Sanathkumara is the TharakaBrahman which takes one across the darkness of ignorance and
of Samsara .Therefore he is called the Skanda ,says the Upanishad .In Sounakahora,the
Jyothishmathy or Skandahora was created by Skanda ,the Subrahmana as Muruka,who
advises the Pranava .The Skanda as son of Shiva and Sanathkumara as son of Brahman and
worshipper of Vishnu (Paramabhagavatha)is identified a sOne here.
Chapter 8
Khanda 1
Brahmam known as Sath (Truth) has no direction,space,time,movement,effect or cause.and
differences (dualities)and is Eka or One and because of this it appears to be Empty or
Soonya. But it is the Ekamevadwitheeya,One without a second,as all these(Sarvam)as
Athman.It is difficult for people of lesser intellect to grasp it.Because the lesser intellects
need directions,spacetime,movement,etc with dualities and differences to understand and it is
difficult for them to go beyond the limitations of differences.For such people ,to achieve
Purushartha , one has to advice the Sath ,which is the Heart’s lotus,in a different way.
Sath is the Nirguna(without attributes)and samyagpratyayaikavishaya(seen in all as equal and
same).But people of lesser intellect has to do upasana on it as a Saguna(with attributes).
Otherwise they will not know it.Brahmagnani gets liberation from all the worldly passions
naturally.But ordinary people does not have that liberation and have their own limitations.
They cannot cross the desires of the worldly things accrued over several janma.The vows of
Brahmacharya are for such people as Sadhana to get out of the desires for worldly pleasures.
For Brahmagnani the difference of Ganthru(one who goes)gamana(the process of going)and
ganthavya(the place to go)are not different and no blemish of such Avidya touches him.Just
like Vidyuthi(electricity),Vaayu(winds)burned fuel, agni(fire)etc merge in the Akasa itself,
the Brahmagna merge or dissolve (layana) in his own Athman.He doesn’t go or come at
all.And no particular place to go either.Only for those who think that there is a place to go,
and a going and coming ,they have to cognize the place,the methods to reach there. The
Hridaya(heartspace)containing a SagunaBrahman is thus worshipped which goes up through
the Naadi(nerve root)in the Moordhanya(forehead/top of head).8th chapter is to discuss this.
Dikdesagunagathiphalabhedasoonyam hi paramarthaSadh
Adwayam Brahma Mandabudheenaam Asad iva prathibhaathi(Sankarabhashya says)
1 Dik -directions
2.Desa Space /region/place or position
3.Kaala –time (the three times past,present,future)
 531 
 

4.Gathi –Movement,change in position

5.Phalam –effects due to these
6.Guna-properties,qualities,attributes
7Bheda –Differences or dualities of any sort
These 7 are absent or Soonya .And hence This Brahman is called Soonya and designated by a
symbol called Soonya (synonym Poojya meaning most worshippable ).It is not empty or
nontruth but is the truth which is full of energy from which all these evolve ,live and into
which all these dissolve. Symbol soonya(Sadh)or Poojya which is Poornam.Arabs called this
symbol as Hindsadh (The Sadh of the Hind or Indians). The people of lesser intellect are
misinterpreting this symbol as Asad or empty .About this Sankara opines:Sruthy thinks,let
them first take the path of Sadh by following Sanmarga(path of good)and then slowly(Sanai:
means slowly.) they will understand what it is .It is the Paramarthasadh or absolute Truth,
says Sruthi.
Sl 1 Hari :Om Atha yadidamasminbrahmapure daharam pundareekam veshma
daharosminnantharaakaasasthasminyadanthasthadanweshtavyam thadvaava
vjijnaasithavyamithi
Sl 2 Tham chedbrooyuryadidamasminbrahmapure daharam pundarekam vesma
daharosminnantharaakaasa:kim thadathra vidyathe yadanweshtavyam yadvaava
vijijnaasithavyamithi sa brooyaath
Sl 3 Yaavaanwaa ayamaakaasasthaavaaneshontharhridaya aakaasa ubhe
asmindhyaavaaprithivi anthareva samaahithe ubhaavagnischa vaayuscha
suryachandramasaavubhou vidhyunnakshathraani yachaasyehaasthi yacha naasthi sarvam
thadasminsamaahithamithi
Sl 4 Tham chedbrooyurasmimschwedidam brahmapure sarvam samaahitham sarvaani cha
bhoothaani sarve cha kaama yadaithajjaraa vaapnothi pradwamsathe vaa kim
thathothisishyatha ithi
Sl 5 Sa brooyaannaasya jarayaithajjeeryathi na vadhenaasya hanyatha ethathsatyam
brahmapuramasminkaamaa:samaahithaa esha aathmaapahathapapmaa vijaro
vimrutyurvisoko vijidhathsopipaasa:satyakaama:satyasamkalpo yathaa hyeveha prajaa
anuaavisanthi yathaanusaasanam yam yamanthamabhikaamaa bhavanthi yam
janapadam yam kshethrabhaagam tham thamevopajeevanthi

Sl 6 Thadyatheha karmajitho loka:ksheeyatha evamevaamuthra punyajitho

loka:ksheeyathe thadya ihaathmaanamananuvidhya vrajantyethaamscha
satyaankaamaamstheshaam sarveshu lokeshuakaamachaaro bhavatyatha ya
ihaathmaanamanuvidya vrajantyethaamscha satyaan kaamaamstheshaamsarveshu lokeshu
kaamachaaro bhavathi
Sl1
Hari: Om. In this Brahmapura(city of Brahman)there is a Dahara (cave or opening or a
space)in the shape of a Pundareeka(Lotus).It has a Veshma(a covering or fortification)Inside
the Dahara is Akasa .One has to enquire the one who sits within that .That alone is to be
known. The body is the city of Brahman and the universe is the city of Brahman.Just like
Salagrama is said to be the basis for understanding Vishnu,it is said that Body is the basis for
getting Brahmagnana.With sradha,do upasana on the one who resides within the body
known as Brahmapura,covered by fortifications and with dwarapalaka(security guards)
called Indriya(sense organs).Then one can get Brahmagnana easily.
Dahara is a term that denotes a small space.Khahara is a vast space(cosmic).The great
Brahman is known in the advanced knowledge of the Cosmology and astrophysics.But ,those
who have no intellect and time for studying such sciences,they too can know Brahman in a
microcsmic scale through their own body and mind .Adhidaivatha is through Jyothisha
 532 
 

,Adhyathma is through our own body. It is the Inner space as Akasa which reveals the names
and forms.By the qualities of Asareerathwa(no seen body)sookshmathwa(subtle nature)and
sarvagathathwa(pervading everywhere,in everything)Akasa has similarity to Brahman.The
cosmic as well as the internal body space(Chidakasa and Hridakasa)has the same properties.
Through the help of a great Guru ,and Sruthi ,doing sravana,Manana and Nididhyasana one
can attain and directly experience that Brahman within.
Sl2
In this Brahmapura,in the Dahara of Pundareeka,with fortified walls who is known?Who is to
be known?Who is to be enquired?For these questions the Guru answers:Do not think that
what is the use of knowing a very small empty space within a tiny seed .Do not think that that
Akasa is empty and even if something is within that small space it is a silly small thing.
Na hi Kham Pundareeka veshmagatham pundareekaad alpatharam mathwaavocham
Daharo asminnantharaakaassa ithy.Kim tharhi?Pundareekam alpam
Thadanuvidhayithathastham anthakaranam pundareekasaparischinnam
Thasmin visudhe samhrithakaranaaanaam yoginaam swacha ivodake
Prathibimbaroopamaadarsa iva cha sudhe swacham vignaanajyothiswaroopaabhaasam
Thavanmathram Brahmopalabhyatha ithi daharo asminnantharaakaasa
ithyavochaamantha:karanopadhinimitham-swathasthu(sankarabhashya)
Yogins have withdrawn all senses and have a pure Anthakarana (internal organ of perception)
in which the reflection of the Vignanajyothish (light of knowledge)is seen.That Athman seen
as reflection of Brahman within ,is seen as small because of smallness of the mirror.Just like
the sun’s reflection in a drop of water is tiny.But it is vast as the heart of a compassionate
Yogin and vast as the cosmos and is endless .Since it is within an Upadhi (like a mirror,a
body or a drop of water )that it seems small.Just like the Akaaasa in a Ghata(ghatakasa or
pot-space).It is interesting that Einstein after several centuries used the same simili .Instead
of Ghatakasa (potspace)he said Box-space .
Sl 3
This Akasa (cosmic)is endless and vast and similarly the heart-space also is endless and
vast.In it are the dyavaprithwi,agni,vayu,soorya,Chandra,vidyutha and stars.Whatever we
have in this world and we do not have and experienced in this world(this universe and beyond
it)all are within it only.The external cosmic space(Akasa)and internal Hridakasha has same
Parimana (Measuerments). That is the only one to be enquired,to be known .Since there is no
example with similarities to Brahman,thenearest similar thing ,the Akasha is taken .But in
fact even Akasa is not equivalent to Brahman .
Yenavritham kham cha divam mahim cha.(by what the Kham or cosmic Akasa is covered
with,by which the Mahi or earth and the Divam or sky are covered with) as
Mahanarayanopanishad says ,is being described.
Thasmaadwa ethasmaadhaathmanaaakasa:sambhootha Thaithereeya)From it is born even
the Akasha. Ethasminnu khalwakshare Gargyaaakasha Br Upa)By that Akshara ,this
Akasha is Othaprotha(Crisscross),Gargi. From these Sruthi,Brahman is the cause of even
Akasha.
Just as Dyavaprithwi in Brahmakasha,in the Hridakasa or Anthakarana which is great with
intellect etc,and which is withdrawn from senses,the spokes are fixed in the center just as in a
wheel.Whatever we have aquired by this birth’s karma,by previous karma and previous
janma,by our mind,word and deed,are all concentrated here itself.They are never lost .They
are never born either as new.Always without time difference (timelessness)without
destruction (endless) the entire energy is there within it.(Energy is never lost or newly
created.)
Sl 4
 533 
 

In this Brahmapura,all are withdrawn and concentrated.All Bhootha(elements) and all

desires(Kaama)are situated.Then ,when the body become old and die,what will remain?For
that question,Guru gives answer:
Sl 5
The old age of body does not affect it.Even when the body is destroyed it is not destroyed.
That is the true Brahmapura.In it all desires are concentrated at one place.That Athman has
no sins,old age,death or sorrow,and have conquered all hungers and thirsts.It is Satyakaama
(desires only Truth)and Satyasamkalpa (What he imagines becomes truth)In this world how
the subjects obeying their leader,live peacefully in the respected Janapada and Kshethra,like
that, everything obey Him.It is subtler than Akasa,asabda(without a sound,totally silent)
asparsa(cannot be touched) and such a Brahman cannot be affected by injuries and
destruction of organs and body.One cannot cut or injure Akasa with sword or any other
weapon,and cannot kill it too.So,how can one kill something which is subtler than Akasa?
Brahman is endless,formless.Then why is the name Brahmapura given to body?It is for
upalakshana only.It was earlier said that “Vaacharambanam vikaro Namadheyam.Body is
effect,and is only a Vikara of Brahman,and untruth or relative truth .The name Brahmapura is
therefore a relative truth.Brahman is absolute truth,and body as Brahmapura is relative
truth.What we search for in external objects are residing in ourselves.Therefore by attaining
Athman,one gets alldesires fulfilled.And by that the desires in external things is naturally lost.
Apahathapapma means one who has liberation from dualities of dharma and adharma.For
him no age ,sorrow,death or birth.Soka means sorrow due to separation from things which we
like .Moha is desire to get new things.Branthi or vibranthi comes when we does not get what
we desire.Vijidhathsopipaasa means loss of desire to eat or drink. It is important that Sankara
says here ,there is something different from the bliss of doing Dharma.That is called
Swabhavika ananada or natural bliss.Natural bliss is seen in pure individuals. This experience
of bliss is Vignanam Anandam Brahma and is very rare and cherished. One with
avithathakama(straight desire-desire which is not crooked)is Satyakama.The desires or
Kaama of samsari people are Vithatah or crooked.The Satyakama of Iswara is opposite to
that.Whose satyakama is always straight and true,becomes satyasamkalpa.The samkalpa and
Kama of Iswara is due to pure sathwa and they do not sit in them as the negation nethi nethi
points out.Here it is said Iswara’s Kama is like Chitragu. Devadatha who got cattle of various
colours was called Chithragu .In fact he is not Chithragu. But one who has cows with
different(chithra) colours .Similarly kama and samkalpa are not in Iswara ,says Bhashya.
What is wrong if one doesn’t know Brahman?People who doesn’t know Athman,and know
other things ,are like men who obey kings and are not free people.They become slaves by
their kaaama that I should live in such and such a place,in a particular janapada, or kshethra,
doing such and such things and saving such and such things and enjoying such and such
things.Naturally these desires make them slaves to them.For achieving these aims,they
toil,take alms,fight,and if unable to attain become sad and desperate and sorrowful .If
obtained become egocentric and vainglorious.The person who has desire in external things
,even if he is a follower of Dharma,without his knowledge become slave to sins .But for an
Apahathapapma this will never happen.
Sl 6
Just like the worlds won over by karma ,in this world are destroyed,similarly the worlds one
over by Punya are also destroyed there.Therefore without getting Athmagnana, without
satyakama,if someone departs from here,he cannot travel in all worlds at his will.The one
who knew Athman here,and took vow of Satyakama,travel in all worlds at their own will.For
them there is nothing to be earned or desired in anywhere,in three times(past,present or
future).
Khanda 2
 534 
 

How does the one who directly perceived Athman in own Hridaya ,and who has
Brahmacharya and other Sadhana as his wealth,and is always Brahmasamstha, travels in all
worlds at own will?
Sl 1 Sa yadi pithrulokakaamobhavathi samkalpaadevaasya pithara: samuthishtanthi thena
pithrulokena sampanno maheeyathe
Sl 2 Atha yadi maathrulokakaamo bhavathi samkalpaadevaasya
maathara:samuthishtanthi thena maathrulokena sampanno maheeyathe
Sl 3 Atha yadi braathrulokakaamo bhavathi samkalpaadevaasya
braathara:samuthishtanthi thena braathrulokena sampanno maheeyathe
Sl 4 Atha yadi swasrulokakaaamo bhavathi samkalpaadevaasya
swasaara:samuthishtanthi thena swasrulokena sampanno maheeyathe
Sl 5 Atha yadi sakhilokakaamo bhavathi samkalpaadevaasya sakhaaya:samuthishtanthi
thena sakhilokena sampannomaheeyathe
Sl 6 Atha yadi gandhamaalyalokakaamo bhavathi samkalpaadevaasya gandhamaalye
samuthishtathasthena gandhamalyalokena sampanno maheeyathe
Sl 7 Atha yadyannapaanalokakaamo bhavathi samkalpaadevaasyaannapaane
samuthishtathasthenaannapaanalokena sampanno maheeyathe
Sl 8 Atha yadi geethavaadithralokakaamo bhavathi samkalpaadevaasya geethavaadithre
samuthishtathasthena geethavaadithralokena sampanno maheeyathe
Sl 9 Atha yadi sthreelokakaamo bhavathi samkalpaadevaasya sthriya:samuthishtanthi thena
sthreelokena sampanno maheeyathe
Sl 10 Yam yamanthamabhikaamo bhavathi yam kaamam kaamayathe sosya
samkalpaadeva samuthishtathi thena sampanno maheeyathe
sl 1
If he desires Pithruloka ,from his samkalpa Pithru awakens.By the wealth of Pithruloka
(ancestral world)he is worshipped. Maheeyathe :poojyathe vardhathe va
mahimanamanubhavathy(Sankara).
Sl2
If he desires world of Mothers ,from his samkalpa awaken the Mathruka.By Mathruloka he is
worshipped
Sl 3
If he desires worlds of Brathru(brothers)from his samkalpa brothers awaken and by that
wealth he is worshipped
Sl4
If he desires sisters ,sisters awaken from his samkalpa.By that wealth he is worshipped
Sl5
If he desires frinds friends awaken from his samkalpa
Sl6 &7
If he desires fragrance,garlands,food and drinks they awaken from his samkalpa
Sl 8 &9
If he desires Music and instruments from hi ssamkalpa ,they awaken and he becomes wealthy
in that worlds .One who desires woman ,similarly gets wealth of women.
Sl 10
Whichever thing a person desires ,whichever desire a person desires,are created by his own
samkalpa and then enjoyed.Thus he become rich in that particular thing.This is seen in life.
Athmakama is for attainment of Athman.One who attains Athman,attains all desires and all
wealth because Athman is the cause of all.
Khanda 3
Sruthi continues to increase the interest of the Sadhaka in Athmagnaana
Sl 1 Tha imam satyaa:kaamaa anruthaapidhaanaastheshaam
 535 
 

satyaanaamsathaamanruthamapidhaanam yo yo hyasyetha:praithi na thamiha

darsanaaya labhathe
Sl 2 Atha ye chaasyeha jeevaa ye cha prethaa yachaanyadichanna labhathe sarvam
thadathra gathwaa vindathethra hyasyaithe satyaa:kaamaa
anruthaapidhaaanaasthadyathaapi hiranyanidhim nihithamakshethrajnaa uparyupari
sancharantho na vindeyurevamevemaa:sarvaa :prajaa aharahargachantya etham
brahmalokam na vindantyanruthena hi pratoodaa :
Sl 3 Sa vaa esha aathmaa hridi thasyaithadeva nirukthamhridyamithi
thasmaadhridayamaharaharvaa evamvithswargam lokamethi
Sl 4 Atha ya esha samprasaadosmaaschareeraathsamuthaaya param
jyothirupasampadhya swena roopenaabhinishpadhyatha esha aathmethi
hovaachaithadamrithamabhayamethadbrahmethi thasya ha vaa ethasya brahmano naama
satyamithi
Sl 5 Thaani ha vaa ethaani threenyaksharaani sathoyamithi
thadyathsathadamruthamatha yathi thanmartyamatha yadhyam thenobhe yachathi
yadanenobhe yachathi thasmaadyamaharaharvaa evamvithswargam lokamethi
Sl1
Satyakama is covered by untruth.The truth in covered by untruth.The oen who is gone is not
seen again.The dead people do not come back and tell us what they saw and experienced in
the other world.But ,they do come to us in our Hridakasa,in front of the inner eye ,as a dream
and tell us some truths .These truths which we see in our dream visions are hidden by the
numerous visions and mundane things which come to our physical eye during our Jagrad
state.
Sl 2
Those who are here,and who have gone,and all that they attained ,did not attain , and desired
are attained there.Here all His Satyakama are hidden by untruths.It is like ,walking several
times over a ground below which lie a treasure of gold,without knowing its presence.All of us
go through Brahmaloka daily ,but we do not know it.We see Brahmaloka in our sushupthy
(dreamless sleep)daily , and experience it .Sometimes we even recognize that we had a rare
dream vision.But we do not recognize what it is.We do not know that valuable treasure
within us.Because the earthly world and its sensory experiences have covered it.
Sl3
This Athman is within our heart.Its Niruktha is:Since it is Hridya(dear)it is Hridaya.The One
who know this goes to heaven daily and knows that he has experienced heavenly bliss.(see
Brihadaranyaka Khilakhanda Hridayabrahmana also) Both the wise and the unwise go to this
state and experience bliss daily.They experience Brahman ,the Sath .But Vidwan knows it
and Avidwan doesn’t know.Since the unwise doesn’t know this,he is tossed with sorrows and
difficulties when he is awake.The wise ,on the other hand,knowing what is truth , does not get
into sorrows and difficulties after knowing the Athman.
Sl4
The jeeva,which became Prasaada ,gets up from this body ,and takes form of a Paramjyothi.
And experience the swaroopa(own form).Brahman is that Amritha,Abhaya and that Athman
is Satya .That itself is Brahman.In this life,those who became one with that experience ,even
when they die ,just discard the body and takes that swaroopa of Paramjyothi.Just as they do
everyday,during their sushupthi they see and merge with it even in death.The ignorant see
it,but do not merge with it,and come back again in a new womb as a new birth. Prasada
(Bliss) Jyothis(Chith or energy)and Satya(Sath /truth). Brahman is attainable only as
Sath,Chith,and Ananda.Therefore in Upanishada teachings this Yoga method and the Bardo
teaching are very important.
Sl5
 536 
 

The three letters are : Sa,Thi,and Yam.

Sa is Amrith or eternal Thi is Martya or that which die and is temporary
Yam is that which controls both the above.(By that the other two are controlled ..The word
being Yamam)Since it do Yamam it is Yam.The one who knows this lives in heaven every
day. Yamaloka is that which control both the eternal and the temporary worlds of existence
and that heaven is within our heartspace only , not anywhere else.
Khanda 4
Sl 1 Atha ya aathmaa sa sethurvidhruthireshaam lokaanaamasambhedaaya
naithamsethumahorathre tharatho na jaraa na mrityurna soko na sukritham na
dushkrithamsarve paapmaanotho nivarthanthepahathapaapmaa hyesha brahmaloka:
Sl 2 Thasmaadhwaa etham sethum theerthwaandha:sannanandho bhavathi
vidhwa:sannavidhwo bhavatyupathaapi sannanupathaapi bhavathi thasmaadhwaa etham
sethum theerthwaapi nakthamaharevaabhinishpadhyathe sakridwibhaatho hyevaisha
brahmaloka:
Sl 3 Thadya ethaivam brahmalokam brahmacharyenaanuvindathi theshaamevaisha
brahmalokastheshaam sarveshu lokeshu kaamachaaro bhavathi
Sl1
This Athman is the Sethu(the bridge)which makes these worlds without a difference.The day
and night cannot cross that Sethu.Old age,death,good and bad deeds does not cross it.Sins
turn back from it.This Brahmaloka is Apahathapapmaa. Sethu or bridge which enjoins all
worlds of existence is beyond all things which are divided by time and space.It is the Paridhi
(limit)without a limit.The year,day and night etc of our earth is below that.The Ahargana
(series of days which human beings count for calculating their affirs,is within that limit and
never cross it.(Br Up 1V .4-16).This Brahmaloka is thus beyond old age,death,beyond time
and space and dharma and adharma which are affairs of the earth and its beings only.
Sl2
Even the blind becomes unblind when he approach that Sethu.The one with disease become
without disease.The wounded become unwounded.When one approach this sethu,even night
feels as day.In this Brahmaloka there is only light. Only on earth ,the sorrows exist .Once we
know the Athmajyothi all our sorrows end.Then there is no sorrow,no timespace,no sins,no
nights.It is as if we have reached the world of ever luminent Sun.In the worlds of light which
is Nirayana,there is no night,and everywhere we find light and light only.Day and night are
enlightened.This is the state of a Brahmagnani.
Sl3
The people who attain Brahmaloka by Brahmacharya ,Brahmaloka becomes their own.Then
they can travel to any world according to their wish ,without affected by the sorrows of those
worlds.
Khanda 5
The Athman is praised with the quality of a Sethu .Brahmacharya with Gnana is the Yagna to
attain that.
Sl 1 Atha yadyajnam ityaachakshathe brahmacharyameva hyeva yo jnaathaa tham
vindathetha yadishtamityaachakshathe brahmacharyameva thadbrahmacharyenaa
hyeveshtuaathmaanamanuvindathe
Sl 2 Atha yathsaththraayanamityaachakshathe brahmacharyameva thadbrahmacharyena
hyeva satha aathmanasthraanam vindathetha yanmounamityaachakshathe
brahmacharyameva thadbrahmacharyena hye vaathmaanamanuvidya manuthe
Sl 3 Atha yadanaasaakaayanamityaachakshathe brahmacharyameva thadesha
hyaathmaa na nasyathi yam brahmacharyenaanuvindathetha
yadaranyaayanamityaachakshathe brahmacharyameva thathadarascha ha vai
nyaswaarnavou brahmaloke thritheeyasyaamithodivi thedairammadeeyam
 537 
 

sarasthadaswatha:somasavanasthadaparaajithaa Poorbrahmana prabhuvimitham

hiranyamayam
Sl 4 Thadya evaithaavaram cha nyam chaarnavou brahmaloke
brahmacharyenaanuvindathi theshaamevaisha brahmalokastheshaamsarveshu lokeshu
kaamachaaro bhavathi
Sl1
Yagna is Brahmacharya.Through Brahmacharya the knower of Brahman attain that world.
”Ishtam”is that Brahmacharya.Through it we attain Athman which is Ishtam (Dear)to us.
Brahmacharya is the sadhana for the paramapurushartha and that yagna is for attainment of
Athman.People do worship of God to attain Athman .The Nishta in an Ishtadevatha(Form of
God which is dear to our mind)is thus a Brahmacharya with concentration on a single form to
attain Athman .
Sl2
Southrayana,the yagna also is Brahmacharya.By Brahmacharya we attain and protect our
Athman as Sath.Mouna is Brahmacharya.Through that one do manana(reflective analytical
thought)on Brahman and know it.
Sl3
Upavasa(refraining from food)is a Brahmacharya.The Athman which we attain with Upavasa
has no destruction.It is eternal.Aranyaayana(Going to forest for doing austerities)is
Brahmacharya. By that one attain two oceans (Arnava)called Ara and Niya in Brahmaloka.
From there on the third position is a lake called Airammadeeyam.There exists a great
Aswatha (Banyan)called Somasavana.In the Brahmanagara called Aparajitha is a
Hiranmaya (golden)Souvarnamandapa made by Prabhu.It is called Prabhuvimitha.
This is how Sankara describes the two oceans and the golden mandapa .We speak of darsana
of ancients as Aranyaka.The Manthrasasthra calls it Vanaprasada.(the bliss of the forest).
According to Sankara the Brahmacharya of the forest dwellers is for attaining Purushartha.
The Ara is the Samsaara (the last three letters of this word makes the Ara)and the Nya of
Brahmanya makes the two oceans and the word then comprises Aranya a synonym for
forest.Between these two oceans,equivalent to them is a calm lake of dream visions and
Athmadarsana called Airam Madeeyam(My nectar is the word meaning).It gives a nectar of
bliss which everyone has to churn out of it by own effort.The Bodhi tree or Aswatha is that
churning wood.No one can ever defeat that wisdom and hence it is Aparajitha,and it is
created by the Prabhu of all worlds,the Brahma Himself and therefore it is the Prabhuvimitha
of this Brahmapuri.I have to churn that Souvarnamandapa and reveal it myself in my own
Bodhi,from this samsara and Brahmanya and then only I can get across the two oceans and
become one with Brahman.For this there are different types of Brahmacharya done by
different people and that is enumerated in the previous verses. When I wrote these lines in
1997 October 15th,I could cognize the yagnaphala of 51 years of Thapasya done by me.I
have been searching for words to explain my experience of Brahman from childhood and I
always found that it always evaded words and I could never explain or express it .But by
reading the Bhashya of Sankara here,I had a proof for my experience ,through the greatest of
the geniuses of all times.The Amrithasurabhi of Aaputhra to this Manimekhala.A silent
Mudra(sign)of a previous birth’s relationship.
Sl 4
The one who attained the two oceans Ara and Nya has experienced Brahmaloka by their
Brahmacharya.The Brahmaloka is for them only.They can travel in all worlds according to
will. Brahmana is the one who does Ayana (travel/journey) in the Brahmarnava(ocean of
Brahman)and his journey is Brahmacharya (Charya is the function of charana or travel)The
one who is having desires of external things know only Ara.He does not know Nya .The
enquirer of Athman, on the other hand knows both Ara and Nya –both ocean of samsara and
 538 
 

ocean of Samvith-and through the twilight of nectar (sandhya is the nectar)he travels in both
without feeling any difference in the two.Thus like a Great Whale (Mahamatsya)he travels
in the two oceans alike .The Atlantic which is the samsara due to its wavy nature and Pacific
or Samvith with its peaceful Shantha nature.The Pragnaparamitha of such a Brahmanishta,
Brahmana is here spoken of. Here a question arises.Cant it be the imaginary Brahma and
Loukika parthiva and Apas itself be described as Ocean,Tree,golden mandapa etc?Is it not
pure figs of imagination?Only poetry?The imagination or wishful thinking of a creative
poetic mind? But how does these things be situated in our Hridakasa?One can imagine it
from memory of a gross object.But ,then ,without seeing a gross object before,without
hearing a name before in this birth,how does such a memory come?Especially in the memory
of an infant or child?If such a name or sight appears in a child’s memory from where does it
come? Except from previous births?Or from a Bardo state? So this Prathyabhigna (memory
)is called Iswaraprathyabhigna(The memory of God). The famous forms like ocean and
Mandapa cannot travel according to their will.So their memory is memory of something that
is subtle and formless and are true for the one who remembers as experience within his/her
mind.Just like the forms of gross things are created in dreams,the formless ideas(Asaya)are
also given a form by the inner light and it is that creation of our inner light we are seeing and
remembering even in infancy . The disciple here says that the drems are created from the
vasana of the jagrad .What we see and experience in jagrad creates vasana and they are seen
by unconscious mind during sleep.And those dreams are untruths when we get up from sleep.
For this Sankara says:-Both the dreams and jagrad visions are experienced as Mental states
and therefore both are dreamlike.The dreams are untruth ,only when we compare it with the
awakened jagrad experience.Therefore it is a relative term.When compared to Sushupthi ,
The jagrad also is a untruth or dreamlike state.When we see dream ,both Jagrad and
sushupthy are untruth.So these are relative terms depending upon our state of experiencing it.
Whether we see something in jagrad,swapna or sushupthi ,it is a mental state.The mental state
alone is tru.The differences in avastha or position as jagrad,swapna and sushupthy are not the
truth.During dream the visions are experienced by our mind as truth only.We thus find that
the external things become mental(internal)and the mental things become external every
day.Yet,how can you categorically state that all dreams are from vasana of jagrad and they
are all untruths?Sometimes we have experience that the dreams and imaginations can lead
our actions and vasana in jagrad state and control them.Then they become true . This
argument of Sankara made me very happy.Because my Yagna of life is only a manifestation
of a mental vision , dreamvision which is a Poorvaprathyabhigna(memory of past life)and I
know it by experience . For that true Manasapratyaya ,as Sankara say there is a bliss which
no other pleasure can surpass.The impurity in the pleasures of external things does not exist
in the bliss of eternal pure sathwasamkalpa of Brahman.It is pure bliss eternal which no
external thing can take away.In that truth lies the Godliness or divineness of the experience.In
my ocean of energy and the Old Mountain peak that rise from it (Vridhachala)as a dream
vision of infancy ,I can now feel the divine hand .The bliss of Sadh chith Ananda of the
Aranya.It is that prathyabhigna which makes me what I am!!
Khanda 6
Sl 1 Atha yaa ethaa hridayasya naadyasthaa:pingalasyaanimnasthishtanthi suklasya
neelasya peethasya lohithasyetyasou vaa aaditya:pingala esha sukla esha neela esha peetha
esha lohitha:
Sl 2 Thadyathaa mahaapatha aathatha ubhou graamou gachatheemam chaamum
chaivamevaithaa aadityasya rasmaya ubhou lokou gachantheemam chaamum
chaamushmaadaadityaathprathaaayanthe thaa aasu naadeeshu supthaa aabhyo
naadeebhya :prathaayanthe themushminnaaditye srupthaa:
 539 
 

Sl 3 Thadyathraithathsuptha:samastha:samprasanna:swapnam na vijaanaatyaasu thadaa

naadishu suptho bhavathi tham na kanchana paapmaa sprisathi thejasaa hi thadaa
sampanno bhavathi
Sl 4 Atha yathraithadabalimaanam neetho bhavathi thamabhitha aaseenaa
aahurjaanaasi maam jaanaasi maamithi sa yaavadsmaachareeraaadanuthkrantho bhavathi
thaavajjaanaathi
Sl 5 Atha yathraithadasmaachareeraaduthkraamatyathaithereva
rashmibhiroordhwamaakramathe sasobhithi vaa hodwaa meeyathe sa
yaavathkshipyenmanasthaavadaadityam gachatyethadwai khalu lokadwaaram
vidushaam prapadanam nirodhovidushaam
Sl 6 Thadesha sloka:satham chaikaa cha hridayasya naadyasthaasaam
moordhaanamabhini:sruthaikaa. Thathordhwamaayannamrithathwamethi
Vishwanganyaa uthkramane bhavantyuthkramane bhavanthi
This khanda is called Nadeekhanda.The Athmajyothis which is in the heartlotus and is
greatest in qualities,go up through the Urdhwanadi (The upward channel).For explaining its
path and movement ,Nadi is mentioned.
Sl1
The nadi of heart are filled with subtle Rasa or essence.The essence has yellow, white,
blue,red an Pingala colour.That Aditya is Pingala, Sukla, Neela, Peetha and Lohitha due to
these Rasa.
Sankara says:Sourena thejasa pithakhyena pakabhinivruthena kaphenalpena samparkath
pingalam bhavathy souram thejam Pithakhyam.Thadeva cha vathabhooyasthwaanneelam
bhavathy .Thadeva cha Kaphabhooyathwaasuklam.Kaphena samathaaayamm peetham
. Sonithabahulyena Lohitham.Vaidyakadwaa varnavisesha anweshtavya : katham
bhavantheethi.
The pitha which ahs become matured by heat and light of sun,united with a little bit of
kapha(mucous)forms Pingalavarna.Taht heat of sun itself is Pitha.When there is excess vayu
in pitha ,there is blue colour and excess kapha give white colour,and equal kapha and pitha
give yellow colour,and excess blood give red colour.Then Sankara says:To know more about
this Varnavisesha,you can refer the famous books on Vaidyasasthra(Medicine).He says ,the
the light of Sun produce all colours.And whatever colours are in Sun,exist in body as well.
We can see a jump from quantum electrodynamics to quantum chromodynamics here in the
mental process of Upanishadic Rishi.The knowledge that sun’s energy is what is manifested
as bioenergy and life on earth and all colours of sunray is in body as well is a very old
knowledge .Only because the sun’s light is maturing the pitha(bile)of an infant,the
physiological jaundice of newborn is healed by the sun’s rays.This we practice even now .
When an object absorb light and sends out another ray with another wavelength we call it
stokesshift. The object that show this is called a Fluorophore.The phenomenon is called
Flourescence.This optical phenomenon exists for several natural objects.Several things in a
human body has the property of autoflourescence.
Vit A --------red fluorescence
Porphyrin---red
Collagen and elastic fibres-blueish green
NADH2 associated with proteins—blue
These are some examples.Therefore the statement that due to the entry of suns energy ,the
body gets different colours is only scientific truth.The colours of human skin like white,
reddish white,yellow,black,brown and several other mixtures are made by the Father of
Varnasrama ,The Sun or Suryanarayana itself.The varna and varnasamkara is not religion but
scientific truth .The play or Leela of the Sun and his energy on humans living in different
geographical latitudes .
 540 
 

Sl 2
The Nadi is like a great path between two villages.Through them the sunray enter both sides
.To this and that .From sun to these Nadi.From Nadi back to sun. When the energy spread
from Aditya to Nadi the Rishi uses feminine gender and when energy spread from Nadi to
sun,he uses the masculine gender.And Rashmi or the sunray is Napumsaka or neuter
gender.That is ,the solar energy coming down from the sun to earh and to living body is
woman , and is the creative principle in sun called Gayathri/Svithri/Saraswathy .She is
mother of all.The Praana which concentrates all powers into the tip of the heart,and goes up
and back to sun is the male or father.It is the destructive as well as the sustaining principle till
body functions. Samvith sagara is mother.Samsarasagara is father .In between these two
oceans is the dream ocean of nectar ,Sudhasindhu.And living beings ,especially human
beings are born and live and die there as the Bardo of this life.Children travel from parents to
parents ,life to life as Athman and their difference in gender is only for a limited period of
existence on this earth and that is exchanged for a different gender in another birth.
Sl 3
One person,in dreamless state of sushupthi,become Samasthasuprasanna(all blissful)and then
he is merged in these Nadi.he is not touched by sins in that state.He is wealthy by his own
Thejas at that time. Why is the term samastha used here?Sankara says ,sleep is of two
types.With dreams and without dreams.The modern science know of the two divisions and
dreamsleep is called REM by them.In dreamsleep people do experience pains and pleasures
and therefore it is not a samasthasuprasanna state.All the functions are withdrawn in
sushupthi only and that is specifically mentioned by that term.No association with sensory
subjects in that state so that the Athman is not clouded and is in its purest state.The Athman
in that state withdrawn from vishaya ,through the essence of solar energy,into the tip of
heart(where all energy concentrate).Then in that state of wealth by Sath alone,the energy is
transformed into the (sathsampathy)the 7th Nadi(Sapthaminadi as the third Mathra)which has
the special ability to cognize that”This dream vision is true”.(Swapnadarsanam Asthi). In
sathsampathi,dharma,adharma or sin does not touch the Athmachaithanya and no ego of body
or mind or intellect is there.Only when there is these upadhi ,one has dualities mentioned
above.In sushupthy and Samadhi state one does not have duality.It is the state when no other
subject except Truth(Sath)exists .From this absolute true state ,the coming down of Athman
or a fall from position into relative truths is what we experience as Dream and as Jagrad
experience of senses.In Sushupthi there is only the thejas or light of sun everywhere.
Ya daivam suptha :sourena thejasa hi nadyanthargathena
Sarvatha:sampanno vyaptho bhavathy
In the Sudhanadi,the energy ocean of that solar power.The Sudhasindhu with a Souvarna
(golden)Deepthy(light).Nothing else .All other things are Nasthi(does not exist).And this
alone is Asthi(exists .Absolute truth).That truth ,I am able to cognize.
Sl4
Then when the body becomes weak,the people sitting around ask:Do you recognize me?Do
you recognize me? Athman rise from the body.Until it raise up,it is able to recognize them.
The 3rd sloka deals with the experience of bliss in Samadhi and sushupthy.The experience of
a living common man as well as a Yogin.The 4th sloka is the experience of the dying man.
This is a comparative study of dreamless state of sleep,Samadhi and death.Just before death
man undergoes Moorcha(coma or unconscious state) and in deep coma the Athman has no
external knowledge and is merging in solar energy.The solar energy is there in the tip of
heart even then.It has not yet gone up.Therefore ,though the man cannot speak or
communicate,he is able to recognize those around him, says the Upanishad.That is ,it knows
its Asthithwa even in that deep coma. What we now call as Near death experience is this
Bardo state of death. When an Athman is preparing for the final journey and is in this state
 541 
 

one has to read out the scriptures which speaks of the Bardo state ,according to all spiritual
traditions.Gita,Koran,Bible,Dhammapada,Bardo Todol,or Guru GranthSaheb are read ut by
relatives and friends .
Sl 5
When it goes up leaving body behind,he reach through this rays the upward worlds.He
meditates Om and either rise up or does not rise up.Mind,by a single mathra by which attains
an object,reaches the sun.That is attainment of Brahmaloka.For the wise,it is just one of the
doors to a world.For the unwise it is closed. Christ said ,through a needlehole a camel cannot
pass.It is this opening to Brahmaloka.Both wise and unwise do have upward breath
(Urdhwan) when they die.The wise,with meditation of Om,as if in sushupthy or
dhyanasamadhi,in the speed of a sunray reach Brahmaloka within a fraction of a second .The
gathi,ascend etc are not there in that easy merging.There is no coming back either.It is total
layana.The unwise,as if he is a bird which is bound to a cage,flutter hither and thither and
come back without his will and start another life.The bondage is only for the unwise,not for
the wise.For the wise it is a eternal Samadhi only.What is attainment (Prapadye)for wise is
Nirodha (closure)for unwise.What is liberation for wise is bondage for unwise.All these
liberation,bondage,attainment,obstruction-happen just by solar energy ,Sankara says.
Sl6
This sloka is about it.There sre 101 nadi in Hridaya.One flows cutting open the head
.Through that is possible the Journey into eternity.All others make us leave through other
paths. The heart is a piece of flesh and 101 nadi attached to it are having different paths.Only
one is straight and upward.All others have reversal paths(Thiryag)and are Visarpini (coiled
on each other like a serpant)and are doors to samsara again and again.Thus for 100 samsara
doors only one Brahma door exists in our body.Brahmadwara is thus a rare path .The 100
doors allow Praana to go out ,but do not take it to Amrithathwa.This Upanishad truth is
extensively studied and described in Manthra and Thanthra scriptures in detail.The
Soundaryalahari of Sankara,being a text pertaining to Manthra and Thanthra are considered
by at least some scholars as that of others.But by seeing the commentaries of Sankara to his
Prastahnathraya ,this view does not hold.In several parts-like the present-Sankara has
expressed his views on the Thanthric principles explicitly.
Khanda 7
If a person directly perceives the Truth which is Samprasada (Blissful) Jyothiswaroopa(Form
of Light/Chith)and Amritha(eternal)as Athmaswaroopa in this life,that person has no death
(Mrityu).One has to practice that state of Jeevanmuktha here in this life.As the Lama of Tibet
say,your death would be the same way you practice your sleep.If you enjoy a blissful
sushupthy and is able to enter a Samadhi easily,your death will be a blissful experience.Life
is a practice to have a peaceful,blissful state even in death.All our Yama and Niyama are just
for us to practice this state of life and death.Sankara says ,Life a lesson for death .And for
cognize and give that Vidya (Vidyagrahanasampradhaanavidhi) as a system of education,and
for praising vidya this Khanda is said.When a person sells a drink,he tells”This is the drink
which the king drinks” to tell people that this is great and enjoyable and tasty.In the same
way Brahmavidya is praised in this Khanda so that all are interested in learning it.
Sl 1 Ya aathmaapahathapapmaa vijaro vimrutyurvisoko
vijidhathsopipaasa:satyakaama:satyasamkalpa:sonveshtavya:sa vijijnaasithavya:sa
sarvaamscha lokaanaapnothi sarvaamscha kaamanyasthamaanmaaanmanuvidya
vijaanaatheethi ha prajaapathiruvaacha
Sl 2 Thadhwobhaye devaasuraa anububudhire the hochurhantha
thamaathmaanamanuichaamo yamaathmaanamanuishya sarvaamscha lokaanaapnothi
sarvamscha kaamaanitheendro haiva devaanamabhipravavraaja virochanosuraanaaam
thou haasamvidaanaaveva samithpaani prajaapthi sakaasamaajagmathu:
 542 
 

Sl 3 Thou ha dwaathrimsatham varshaani brahmacharyamrishathusthou ha

prajapathiruvaacha kimichanthaavavaasthamithi thou hochathurya
aathmaapahathapaapmaa vijaro vimrityumrityuvisoko
vijidhathsopipasa:satyakaama:satyasamkalpa:sonueshtavya:sa vijijnaasithavya:sa
sarvaamscha lokaanaapnothi sarvaamscha kaamaan yasthamaathmaanamanuvidya
vijaanaatheethi bhagavatho vacho vedayanthe thamichanthaavavaasthamithi
Sl 4 Thou ha prajaapthiruvaacha ya eshokshini purusho drishyatha esha aathmethi
hovaachaithadamrithamabhayamethadbrahmetyatha yoyam bhagavopsu parikhyaayathe
yaschayamaadarsekathama esha ityesha u evaishu sarveshuantheshu parikhyaayatha ithi
hovaacha
Sl1
The only One that is to be enquired is the Athman which is Apahathapapma, without old age
or death,which has conquered hunger and thirst,which is Satyakama and satyasamkalpa.Have
desire to know only that.The one who knows it attains all worlds.Attains all desires.Thus said
the Prajapathy. This is what Christ meant when he said only if you enquire you will find
out.Only if we enquire and knock at its door ,we discover it.The door to the Sun as the hole
in a needle as in Indian system is explained by him as the needlehole through which the
camels cannot pass.Once this path is discovered and the Athman is known there remains
nothing to be known.
Sl2
Both Deva and Asura heard this.They said: Let us enquire that Athman,by knowing which all
worlds and all desires will be attained.From among the Devas,Indra and from among the
Asuras Virochana started for the task.Without knowing each other,both approached
Prajapathy wearing Samith in their hands.
Sl 3
They remained with him observing vow of Brahmacharya for thirtytwo years. Prajapathy
asked:With what desire you are staying on here?
“You said by enquiring and knowing Athman which is Apahathapapma,without death and old
age,without sorrows,hunger and thirst ,and satyasamkalpa and satyakama one attains all
desires and all worlds.We are staying here desiring that.
Sl4
That which is seen as Akshipurusha is that Athman which is amritha and abhaya(eternal and
fearless).That itself is Brahman.Prajapathy said.
“If so ,which one is Athman,that seen in mirror or water? This itself is seen in everything”
Sankarabhashya says whichever is the Bhoomaa and Vridhathama is the Athman. (greatest
and oldest).This was misunderstood by both disciples as the mirrorimage that we see in
water or in a mirror.They thought Akshipurusha is the shadow or the reflection which they
see of the sunlight through the naked eye.They thought,The reflections are seen not only in
eye but also in water and mirror.Is there any difference between these three reflections?
Which one of these is Athman? The Akshipurusha or Chakshushapurusha is the observer,the
seer.In a state where there is nothing except the observer/seer (Brahman) whatever is there is
only Brahman,and thus the mirrorimage and Sun in water are all Brahman only.What is seen
is only subjective to the observer’s mind . Therefore the Akshipurusha is closer to the own
mind ,and not an outside thing at all.The reflections in mirror or water are not so close to the
mental image an observer makes .But Prajapathy thought he can lead the disciples from the
shadow to the real slowly and steadily.He didn’t want to discourage the disciples saying that
they have not understood anything.They will be disheartened and loose interest .So ,
Prajapathy,to sustain their interest in learning said this as a method of learning,says Sankara.
Khanda 8
Sl 1 Udasaraava aathmaanamavekshya yadaathmano na vijaaneeyathanme
 543 
 

prabroothamithi yadaathmano na vijaaneeyasthanme prabroothamithi thou

hodasaraavevekshaanchakraanthe thou ha prajaapathiruvaacha kim pasyatha ithi thou
hochathu: sarvamevedamaavaam bhagava aathmaanam pasyaava aa lomabhya aaa
nakhebhya:prathiroopamithi
Sl 2 Thou ha prajaapathiruvaacha saadhualamkrithou suvasanou parishkrithou
bhoothwodasaraavevekshethaamithi thou ha saaadhwalamkrithou suvasanou
parishkrithou bhoothwodasaraavevekshaanchakraathe thou ha prajaapathiruvaacha kim
pasyath aithi
Sl 3 Thou hochathuryathaivedamaavaam bhagava:sadhwalamkrithou suvasanou
parishkrithou swa evamevemou bhagava:sadhualamkrithou suvasanou parishkrithaavityesha
aathmethi hovaachaithadamrithamabhayamethadbrahmethi thou
ha saanthahridayou pravavrajathu:
Sl 4Thou haanweekshya prajaapathiruvaachaanupalabhyaathmaanamanuvidhya yathara
ethadupanishado bhavishyanthi devaa vaasuraa vaa the paraabhavishyantheethi sa ha
saanthahridaya eva virochanosuraanjagaama thebhyo haithaamupanishadam
provachaathmevaiha mahayya aathmaa paricharya aathmanameveha
mahayannaathmaanam paricharannubhou lokaavavaapnotheemam chaamum chethi
Sl 5 Thasmaadapyadyehaadadaanamasradhyaanamayajamaanamaahuraasuro
bathetyasuraanaamhyeshopanishathprethasya sareeram bhikshayaa
vasanenaalamkaarenethi saamskurvantyethena hyamum lokam jyeshyantho manyanthe
Sl1
Tell me ,from the Athman seen in your waterpot,what aspect of the Athman is not
understood?
They looked into their waterpots.
What do you see?
Bhagavan,we see Athman.Including the hairs and nails.Our reflections.
Both Indra and Virochana has a feeling that we know all these.Therefore we didn’t answer to
the first question Prajapathy asked.They didn’t say which part of the Athman they could not
understand.They thought they are able to understand all .Then when he asked the second
question,thinking that the body is Athman ,they said we can see our reflection from head to
foot,from hairs to nails.They misunderstood the Athman for body.Now Prajapathy’s second
question,is a leading question to make them answer .And to make them think again he asks a
little activity to be done.
Sl 2
Wear good clothes,and ornaments and become civilized and then again look into the
waterpot. They took bath,and wearing ornaments and new dress looked into waterpots.Then
Prajapathy asked:What do you see? For thirtytwo years the disciples were living in Gurukula
and had sacrificed all their luxuries and their hair and nail had overgrown.Therefore ,the first
time they saw them with hair and nails overgrown.The second time when they wore all their
silken garments and ornaments,jeweled crowns and looked at the reflection,it looked
civilized . All these ornamentation and dress are Aganthuka(which came later ).Even the hair
and nail are additions which came as Aganthuka.All that is aganthuka canbe worn,as well as
removed .In water only the external form is seen as shadow.The emotions,thoughts etc of the
person is not reflected.But what we call I is the thoughts and emotions.That is even the body
is Aganthuka and what remains after it is removed is Athman.The questions of Prajapathy
aims at leading the disciples in that direction.But what did the disciples say?
Sl3
Bhagavan,we find ourselves as ornamented,decorated and civilized as before.
 544 
 

Prajapathy said.That is Athman.They returned with peaceful hearts.Since they were desirous
of royal pleasures ,at the end of the vow period,their swabhava remained as that desire in
Bhoga(enjoyment)of worldly pleasures.Then seeing them returning home Prajapathy said:
Sl 4
They are going back,without knowing and without attaining it.Whether Deva or Asura, the
on ewho does not know that Upanishada,looses his path. Virochana who had become
peaceful, went to his peole and explained the Upanishada as he had understood to
them.”Do service to this Mahath Athman.Only if you do so you will attain this and that world
”. The king of Asuras told his subjects. ”Father said Dehamevathma.Body is the Athman.
Therefore do service to the body,worship the body.
Sl5
Therefore,even now,if a person who does not give alms,and have no sradha and who do not
do yagna,is seen wise people say”He is an Asura”. Because the Upanishada of the Asura is to
decorate the dead body with dress and ornaments and then bury it.They think that by doing so
they can attain heaven.
Sankarabhashya says:-There are people who earn wealth for own use without giving alms.
There are people who have no sradha in good deeds.There are people even if they have the
opportunities and ability to do yagna,does not perform yagna.These people are called Asura
characters.They think the body alone is true and it is Athman.Therefore they decorate the
dead body with fragrance,garlands,food,silken clothes ,gold and jewels ,and worship it with
flags and other signs of respect and then bury it in pomp and splendour.They think that by
such a burial ,one attains great worlds. The Syrian,Egyptian, Chinese ,Siberian and American
tribal had such elaborate burials and in India also this existed in the tribal kings and chieftains
and their people .In Siberia, Egypt and Americas the burial grounds are full of gold and
jewels and also of the horses and servants who were serving the king (thinking that they
accompany the king to heaven)and such practices are mentioned here as Asura character.
Coming to the modern times we find this sort of extensive burials (ofcourse no one keeps
valuables with the dead body now .)with garlands, military honour and pomp and splendour
of flags and all these are Asura ,since once the Athman is gone out of body ,the body is not
respectable.The number of Asura are increasing nowadays among famous people and
dignitaries.
Khanda 9
Sl 1 Atha hendropraapyaiva devaanethadbhayam dadarsa yathaiva
khaluayamasmichareere saadhualamkritho bhavathi suvasane suvasana:parishkrithe
parishkritha evamevaayamasminnandhendho bhavathi sthraama:parivrikno parivriknosyaiva
sareerasya naasamanwesha nasyathi
Sl 2 Naahamathra bhogyam pasyaamithi sa samithpaani :punareyaaya thamha
prajaapathiruvaacha maghavanyachaanthahridaya:praabraaji:saardham virochanena
kimichan punaraagama ithi sa hovaacha yathaiva khaluayam bhagavosmichareere
saadhualamkrithe saadhualamkritho bhavathi suvasane suvasana:parishkrithe parishkritha
evamevaaya masminnandhendho bhaavthi sthraame sthraaama:parivrikno parivriknosyaiva
sareerasya nasamanuesha nasyathi naasamathra bhogyam pasyaamithi
Sl 3 Evamevaisha maghavannithi hovaachaitham thweva the bhoyonuvyakhyaasyaami
vasaaparaani dwathrimsatham varshaaneethi sa haaparaani dwaathrimsatham
varshaanyuvaasa thasmai hovaacha
Sl1
Indra ,on the way to his people,saw fear.He thought:When this body is decorated,the shadow
is also decorated.When the body wear a new dress the shadow also does so.When the body
looks civilized the shadow also loos so.Similarly,if I loose an eye,the shadow also will loose
one.If body is maimed the shadow should be maimed.Therefore the Athman which father
 545 
 

spoke about cannot be this body. How did Indra know that? Sankara says:-Because he had
Daivisampathy(wealth divine)of having no cruelty within,and therefore he was able to
remember the words of his Guru again and again.The desires and anger and cruelty due to
that makes human beings unable to remember and analyse science .Desire,anger and loss of
memory leads to lack of intellect according to Bhagavad Gita also.
Sl2
Seeing that this body is not enjoyable,Indra took samith and went back to Prajapathy.
Prajapathy asked: Indra,You had gone back with Virochana with peace of mind.Now why did
you return?
Indra said:When body is decorated with dress and ornaments and made civilized removing
hair and nails ,the shadow also looks like that.Therefore if blind, maimed body is there,the
shadow also look like that.If body is destroyed the shadow also should get destroyed.Such a
thing which is injured and which has destruction with the body cannot be the Athman which
you said as Enjoyable.
Prajapathy ahd said Akshipurusha is Athamn.Virochana thought his body with gross eye
itself is Athman.Indra meditated on the reflection of his body as Akshipurusha or Athman
.How this difference in understanding happened to the same word? Virochana did not find
any blemish in his understanding (which was a misunderstanding).Indra did see some
difficulties in recognizing the shadow as Athman because the definition of Athman and what
is seen in the shadow are not matching.He saw the blemishes in his own argument or
understanding.The story shows obstacle to understanding truth was very great in Virochana
and a little bit in Indra.Because of that Indra thought about the word”That which is seen”
with concentration.The shadow in water is the effect and his own body is the cause for it as
far as Virochana was concerned so he thought his body is to be worshipped as Athman ,the
cause of all.For Indra,the shadow as well as his body were subjects which had injury and
destruction,and therefore they cannot be the ultimate cause and the Athman being eternal ,it
could not be equated with such things.There must be an eternal cause for the body ,and the
body is only a shadow of that cause and the shadow in the water is only shadow of a shadow.
Body is shadow of Athman.Its shadow is within water.When we keep two mirrors facing
each other ,Athman =shadow in water mathematically and by optical law .This was the first
thought Indra had.But on returning home he found a difficulty in that argument.Athman is
eternal .It cannot be destroyed.But shadow and body are destroyed.They can be injured
too.So what Prajapathy intended was not what I have understood.I have misunderstood my
Guru’s teaching.What was the secret meaning my Guru intended?I should know that.Thus
Indra became curious to know the real Upanishada .
Sl3
Maghavan,what you said is true.I will advice you.Stay here for 32 years.
Indra stayed there for another 32 years.After that Prajapathy said.
Khanda 10
Prajapathy started to explain Athman as Akshipurusha with signs like Apahathapapma etc.
Sl 1 Ya esha swapne maheeyamaanascharatyesha aathmethi
hovaachethadamrithamabhayamethadbrahmethi sa ha saanthahridaya: evabraaja sa
haapthaapyaiva devaanethaddwayam dadarsa thadyadyapeedhamsareeramandham
bhavatyanandha:sa bhavathi yadi sthraamamasthraamo naivaishosya doshena dushyathi
Sl 2 Na vadhenaasya hanyathe naasya sthraamyena sthraamo ghnanthi thwevainam
vichaadayantheevaapriyavetheva bhavatyapi rodetheeva naahamathra bhogyam
pasyaameethi
Sl 3 Sa samithpaani:punareyaaya thamha prajaapaathiruvaacha
 546 
 

maghavanyachaanthahridaya:praavraaji:kiminchanpunaraagama ithi sa hovaacha

thadyadapeedam bhagava:sareeramandham bhavatyanandha:sa bhavathi yadi
sthraamamasthraamo naivaishosya doshena dushyathi
Sl 4 Na vadhenasya hanyathe naasya sthraamyena sthraamo ghnanthi thwevainam
vichaadayantheevaapriyavetheva bhavatyapi roditheeva naahamathra bhogyam
pasyaameetyevamevaisha maghavannithi hovaachaitham thweva the
bhooyonuvyaakhyaasyaami vasaaparaani dwaathrimsatham varshaaneethi sa haaparaani
dwaathrimsatham varshaanyuvaasa thasmai hovaacha
Sl1
Athman is that which moves in dreams as Maheeyamana(great).It is Brahman , Amritha and
Abhaya (eternal and fearless). Indra thought he has understood and went back peacefully.But
before he reached his people he saw another fear.Even when my body is blind,the I in my
dreams is not blind.When body has one eye only,the I in dream has two eyes.It is not affected
by the blemishes of this body.
In dream ,worshipped and experienced by man and woman alike,and as great , with numerous
enjoyments is seen an I moving around and experiencing everything.That Akshipurusha is
same in sthree(woman)and Purusha(man)as Purusha .Therefore there is no gender difference
as in the body ,for this great being called Athman.And none of the blemishes of body affects
it.
Sl2
Even when body is killed it is not killed.In a body with injured eye and nose ,it lives without
injured eye and nose.Yet we experience that it is being killed or being followed .It knows
what it likes and dislikes .Therefore it could not be the enjoyable and the one which should be
enquired.Indra again went back to Prajapathy.
Sl 3 &4
Seeing Indra approaching with samith in hands again,Prajapathy asked:You had gone back
peacefully.Why did you come back?
Bhagavan,when body is blind the dream Purusha is not blind.When body is killed it is not
killed.Yet it is afraid of being killed and flee in terror from things that come to kill it.It even
cries in fear.A purusha affected by such experiences is difficult to be believed as the one
which should be enquired and enjoyed.
Prajapathy asked im to stay back for 32 years .Indra obeyed. The I in dream is the
Thaijasapurusha ,which is not affected by old age,maiming of body , etc and it has no gender
difference.Yet,in dream it feels ,a dog is chasing me ,an elephant is after me and it will kill
me etc and it experience terror of being killed ,and running from it and all sorrows and fears
associated with that experience .How can it be the Abhaya Athman?And if it is Amritha why
should it feel that I will be killed?Therefore Indra rightly assumes that he has misunderstood
the teaching of Prajapathy.The I or Athman cannot be this dream Purusha .Indra wanted to
know more and went back with intense desire for knowing the truth.In swapnapurusha there
is duality,fears and experiences of pain and pleasure and it is not the Adwaya(Eka), fearless,
eternal Athman spoken of.Indra thus argued.
Khanda 11
Sl 1 Thadyathraithath suptha:samastha:samprasanna:swapnam na vijaanaatyesha aathmethi
hovaachaithadamrithamabhayamethadbrahmethi sa ha saanthahridaya:pravavraaja:sa
haapraapyeva devaanethadbhayam dadarsaa naaha khaluayamevam sampratyaathmaanam
jaanaatyayamahamasmeethi no evemaani bhoothaani vinaasamevaapeetho bhavathi
naahamathra bhogya pasyaamithi
Sl 2 Sa samithpaani:punareyaaya thamha prajaapathiruvaacha
 547 
 

maghavanyachaanthahridaya:praavaaji:kimichanpunaraagama ithi sa hovaacha naaha

khaluayam bhagava evamsampratyaasmaanam jaanatyayamahamasmeethi no evemaani
bhoothaani vinaasamevaapeetho bhavathi naahamathra bhogyam pasyaamithi
Sl 3 Evamevaisha maghavannithy hovaachaitham thweva the bhooyonuvyaakhyaasyaami no
evaanyathraithasmaaddasaaparaani panchavarshaaneethi sa haaparaani
panchavarshnyupaasa thaanyekasatham sampedurethathadyadhaahurekasathamha vai
varshaani maghavaan prajaapathou brahmavarchamuvaasa thasmai hovaacha
Sl1
“When a person in dreamless Sushupthy ,without a dream,experiences the
Samasthasamprasada it is the Athman.That is eternal and fearless Brahman.” When Indra
was returning peacefully ,he again thought.His doubt was:”There is no consciousness that I
am this,in that state.Therefore it looks as if it is destroyed.Therefore it canot be enjoyable.
“Ayam Aham Asmi” or I am this.This consciousness as Truth or Being (Asthithwa)does not
exist in sushupthy.Therefore the eternal consciousness is as if it is dead there (Amritha looks
like Mritha).The knower knows his swabhava , not in such unconscious state without
reflective thought,but in conscious reflective thought only.The person in sushupthy is like a
person in coma . Unaware of I or I-ness .With this doubt Indra came back.
Sl 2
Seeing Indra with samith in hands Prajapathy asked:Why did you come back.He told him the
doubts in his mind.
Sl 3
Indra,that is true.Live here for five more years and I will explain to you.Indra lived for five
more years.Thus he lives 101 years with Prajapathy as disciple observing vow of
Brahmacharya. Prajapathy advised him. The blemishes in Athman due to the three positions
(Jagrad,swapna and sushupthy)are first known and then the true Athman without these
blemishes is explained.Only then one gets Barhmanirvana.The doubts due to the three
positions ,which were in Indra , were removed by Brahmacharya for prolonged period and his
desire to know truth (Brahma)which is called Brahmajignasa .Thus the 101 years of sadhana
became his greatest wealth.By that life of sadhana Indra became wealthy.The greatest wealth
of a seeker of Truth is ,the great effort with which he makes his life a Yagna.This is being
said by the story.There is nothing greater than this Purushartha which is obtained by desire to
know Athman(Athmagnanajignasa). Thus the desire to know Athman is being praised by the
story.
Khanda 12
Sl 1 Maghavanmartyam vaa idam sareeramaatham mrityunaa
thadasyaamrithasyaasareerasyaathmanodhishtaanamaathovai
sasareera:priyaapriyaabhyaam na ha vai sasareerasya
satha:priyaapriyayorapahathirastyasareeram vaava santham na priyaapriye sprisatha:
Sl 2 Sasareero vaayurabram vidhyuth sthanayithnurasareeraanyethaani
thadyathaithaanyamushmaadaakaasaathsamuthaaya param jyothirupasampadhya swena
roopenaabhinishpadhyanthe
Sl 3 Evamevaisha samprasaadosmaaschareeraathsamuthaaya param
jyothiroopasampadhya swena roopenaabhinishpadhyathe sa uthamapurusha:sa thathra
paryethi jakshathkreedanramamaanaa :sthreebhirvaa yaanairvaa gnaathibhirvaa
nopajanamsmarannidam sareeeramsa yathaa prayogya aacharano yuktha
evamevaayamasmichareere praano yuktha:
Sl 4 Atha yathraithadaakaasamanuvishannam chakshu:sa chaakshusha: purusho darsanaaya
chakshuratha yo vededam jighraaneethi sa aathmaa gandhaaya ghraanamatha yo
vededamabhivyaaharaneethi sa aathmaabhivyaahaaraaya vaagaaya yo vededam
srinavaaneethi sa aathmaa sravanaaya srothram
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Sl 5 Atha yo vededam manvaaneethi sa aathmaa manosya daivam chakshu:sa vaa esha

ethena daivena chakshushaa manamaithaankaamaanpasyanramathe
Sl 6 Ya ethe brahmaloke tham vaa etham devaa aathmanamupaasathe thasmaatheshaam
sarve cha lokaa aathaa:sarve cha kaamaa:sa sarvaamscha lokaanaapnothi sarvaamscha
kaamaanyasthamathmaanamanuvidhya vijaanaatheethi ha prajaapathiruvaacha
prajaapathiruvaacha
Sl1
Indra,this body which is grasped by death(Mrityu) is called Martya (synonym for man).Yet it
is the base for the Athman which is Amritha (deathless/eternal) The body is grasped by
experiences which are loved and not loved.For such experiences,there is no end in a body.But
they do not touch that which is not the body. Martya means that which has Mrityu(death/
destruction).It has likes and dislikes without an end.Therefore the dualities in it are endless.
Body,individual mind ,sense organs –all these are Martya or having an end..But their duality
experiences are endless.The Martya body is base for Athman which is always samprasada
(blissful)and can be cognized through experiences in its three positions.That Athman has no
dharma of body like death,old age etc.The fatc that such a eternal Athman has its Adhishtana
or seat or base in this body which has an end is to be understood.The Athma is the true
enjoyer of all Bhoga. It is this Athman which become manifested as the five elements in
order.That alone is truth.Truth enters body as truth itself and due to this reason,body is also
truth ,but only relative truth. That with form is body.In a state with body, Athman can
mistake itself as I am this body.By that misunderstanding it experience like and dislikes .Such
an Athman which mistakes body as Athman,thinks that attainment and lack of external things
are his pleasures and sorrows.Thus the chain of like sand dislikes are made endless by its
misunderstandings.In fact Athman being opposite to body,none of these dualities touch
it.This state is thought to be the bahva of destruction (Vinaaasabhava) in sushupthy by
Indra.The Vainasika of Budhist philosophy also upheld this view of Indra. Dharma and
adharma are associated with body.There is no dharma or adharma for one without a
body.And no experiences of likes and dislikes and their effects also.The theory “There is an
equal and opposite reaction for every action”is for all with a body.(Not to a living body
alone).If no body ,this law is not applied. Fire (agni)does not touch heat or light.But it is heat
and light by nature.Liek that Athman is blis and wisdom and is the greatest(Bhooma)bliss
experience.No like and dislike or dualities touch it which are pertaining to body alone.That is
Athman is not empty .It is energy(Chith)Sath(truth)and Ananda(bliss )by its own nature.
Then why did Indra and following him the Vainasika sect of Budhists think that the Ahma(I )
of sushupthy is felt as if it is destroyed or lost?Indra thinks: “whatever living things and
universes are seen are different from me.The desires are different from me.I am the enjoyer
of all of these and they are thus different from me.I am enjoyer and they are my enjoyments”.
Indra thinks that is his Hitha (will).But Prajapathy says it is not so.This is duality and it is not
god (Hitha)for Indra .Athmatha is bodyless as sky ,and by that attaining Indra has to attain the
state that all bhootha and universes are himself and not different from his Athman and that is
best for Indra ,Prajapathy instructs him.Indra is thinking as if he is a emperor who has
conquered all universes and beings and enjoying them as their Swamin (Lord),says Sankara.
When you are attaining Athman which is bodyless as sky,”who through whom know that I
am this and these are Bhootha different from me?”In the Oneness of energy,truth and bliss
,all elements become one with I and then where is the other?And where is the death and
destruction?And where the enjoyer and enjoyment? Where birth and death either? When one
attains Sarvathmabhava in this way,one becomes One with all universes and elements .Clay
is both pot and idol.Similarly Athman can be any form .In sarvathmabhava there is no
association of sorrow ,avidya or untruths.No duality exists in it. Desires associated with pure
imaginations ,due to association with Divine body ,is associated with minds of all elements.
 549 
 

Thus Athman is the enjoyer of all and enjoyment of all.Nothing exists as cause for it .It is
cause for all. Akshipurusha is Chayapurusha ,swapnapurusha,and sushupthipurusha etc are
opinions which are relative truths only.None of them have the lakshana “Apahathapapma”.
All have lakshana opposite to this.Yet ,one has great use in knowing and advising these types
of Purusha.If we first expose the truth which is most subtle and difficult to understand
,children and people who are immersed in eartly pleasures will not understand it.It will only
increase confusions in the world. In the western sky ,after sunset ,in the second Thithi
(Dwitheeya)the moon rises and because of its subtle nature it is called a Chanrarekha
(Chandralekha).To show that to others,we say pointing our finger to a tree branch: That
which is seen near that branch of tree”.It is like that an educator points at the shadow and the
like to gradually lead to subtle truth,says Sankara. Shadow purusha ,the Thaijasapurusha of
dreams,Pragnapurusha of sushupthy –After these three as the fourth is shown the bodyless
Jyothiswaroopa , which arise out of body ,and as Uthamapurusha(great purusha).And it is this
purusha which plays with forms of men and women and other natural things.The bodyless
energy or chith is the Jyothy or real Purusha. All forms with which this Purusha play and
enjoy with are only Sthree (that which flowed out of this energy as creation). This
explanation is satya and Ramaneeya(true and beautiful).But only Indra reached this
explanation. Virochana didn’t reach there.As long as common man cannot directly
perceive his own Athman as the great whale(Mahamatsya) which touches and plays with all
the three positions of swapna,jagrad and sushupthy and is beyond all these ,the samsara will
continue as endless.The problems of dualities including man and woman will also continue.
That bodyless purusha which awaken from this body as Jyothy ,all blissful(samprasada)and
formless is the Dharmatha which play with creation as his Sthree ,with body and with
form.The same Sath(truth)which created agni,water and food from it,enters the body’s
Sringa(precipice)as vikara (passion/emotion)and advice Thath thwam Asi ,to oneself.All
elements,emotions,conscciousenss ,knowledge etc are the different manifestations of the
same Sath or truth.That is the Samprasadapurusah and Uthamapurusha are not different.All
are integrated as a One.If Bhooma and Aham are different the advice”Athmaivedam Sarvam
”will be meaningless. There is no observer except that Athaman(Naanyothosthi drashta.Br U
3-7-23).In all sruthy,Athmasabda is the Pratyagathman in all (sarvam).The same
Paramathman is in all beings.Thsu from this chapter ,the Athman is Ekam(one)is proved.
Thsu Adwaitha is proved. In that case Athman has no samsara.Samsara is projected by
Avidya or ignorance on Athman. Like Rajjusarpa,Sukthikarajatha and Gaganamala (rope in
serpent,silver in conchshell,dirt in sky).Therefore it is said that in body there is no end to
like sand dislikes.It is only an imagination of like and dislike but it exists in samsara.This
imagination makes fear,sorrow,love and hate ,death and birth in something which is
deathless, fearless. Just as we think that I am blackskinned, whiteskinned ,I am old,young
etc we think that I experience sorrows and things which I do not like.For a person who thinks
that I am body and these experiences are truths,the real truth(Athman)is definitely far beyond
his/her reach.That is shown by the story of Virochana and Indra.Even Indra had
misunderstood Body as Athman at first instance.
Sankaracharya here says:Virochana,the great King is not a lesser Intellect (Mandabudhi)but is
a Mahapragna(great intellectual).Even a great intellectual falls into the trap of mistaking body
for Athman.Vainasika also are intellectuals. They fall into ocean of fear that the Athman has
Vinasam like body just as Indra did at som estage of his enquiry. Similarly Samkhya,even
after knowing that the seer is not this seen body,negates the ancestor’s words which have
explicitly proved this,and gets into the viewpoints of others and thus forgets their true
doctrine.The thought that no ancestor has ever seen truth,and I am the first to see truth is
called Anyathwadarsana.This happend to samkhya philosophers of Sankara’s time.If we
negate the brain and ability of it in our ancestors,the possibility is that our successors will do
 550 
 

the same to us and in this way ,we will be negating our own heritage of knowledge
.Samkhyadarsana is truth.But it was discovered not new .It was known to ancestors.This is
what Sankara said.He was not negating entire samkhya philosophy but the new samkhya of
his time which was disrespecting the heritage of ancestral samkhya doctrine and accepting
opposite views to it. Kanada has cleaned the Athmadravya with nine qualities ,as if it is a
cloth which has to be cleaned with alkali .Other philosophers being attracted to external
things ,involve themselves in Karmayoga .Even they do agree Veda as Pramana but do
contrary to what Veda teach.These scholars,misunderstanding absolute truth as having
destruction,(temporary)go on climbing up and down(Avarohana,Arohana)and revolving like
a Ghteeyanthra(Clock) forever.The cycle of births and deaths and the time which revolves as
Sayanachakra are compared.Even the intellectuals misunderstands like this.So what is the
condition of nonintellectuals,the unwise and ordinary folk?That is Sankara does not consider
Asura,Vainasika, Samkhya, Naiyayika,Karmayogins etc as lesser intellects and accepts them
as intellectuals.He does not insult them in person either.He just points out the factual errors in
their viewpoints lie a great scientist/philosopher and corrects those errors .This is the true
nature of a great world teacher. Sankara continues: “Sacrificing all desires in external
things,becoming Paramahamsaparivrajaka, without any difference of Varnaa nd Ashrama,as
knowers of Vedantha, as worshippable great people,and following Prajapathya as a duty ,and
without any other dependence other than Athman,-only to such people ,this secret
knowledge expressed by the four Prakarana will be known.The others do not get this truth
revealed.And no one can advice this to another unless one attains it oneself. Thus both Guru
and shishya has to be equal in these aspects to advise and to grasp the meaning . The
bodyless, blissful truth ,entering body by avidya misunderstands it as samsarijeeva.When it
arise out of body ,at that moment again get memory of its true nature.An example for this is
now said.
Sl 2
Vayu(winds),abram(rainclouds)vidhyuth(electricity as lightening)and Sthanayithnu
(thunder) are bodyless.These are felt as Anyam(different)from that (Ushmad) AKASA ,from
that Paramjyothi from which they arise .And they show their own forms by thus arising out of
it. Energy ocean which has no form or body is that Paramjyothi Akasa.From it the bodyless
principles of winds, rainclouds,electricity and soundwaves as thunder arise and manifest its
unmanifested nature and its qualities.And they again merge back in their original state ,the
energy ocean.The same process is seen in the manifestation of Athman as a form or body .It
is just revelation of its existence(Asthithua)by the energy .This manifestation itself is proof
for its Oneness.The form is taken for a short period and then it takes another fornm of energy
.First as the monsoon wind ,then as raincloud,and then as electrified lightening and as
soundwaves we see the same ONE energy .They are all manifestation of the same energy .
Similarly all forms and beings are manifestations of the same energy just to show and reveal
its Truth of existence.The dharma for short period is done and then the merging back to
where it came happens naturally . The usage Ushmad is to be noted here.Ushmad and Asmad
(That and This)are the usages with which the Brahmasoothra starts .Here the Anya,Ushmad
are used as Akasa. Then the Asmad is this earth,its observers as well as the cloud,electricity
,wind etc mentioned above which awaken out of energy ocean. Ushmad ithi Bhoomishta
sruthirdyulokasambandhinam akasadesam vyapadisyathi.
Earth and akasa are not different.What we call akasa is the energy fiels which manifests itself
taking the body of earth.Not only earth all the celestial spheres are such manifestations .In
this respect even Sun ,which is a star becomes a Graha(meaning=that which gives us
cognition).This term Graha thus does not denote a planet in the modern sense.The continuity
of Akasa,Graha and Nakshathra is known by this .The continuity of Akasa,wind,cloud, rain,
food,electricity and light and magnetism and soundwaves is also expressed by this.Without
 551 
 

knowing this Nairantharya(continuity)no one can cognize the Continuity and oneness of
spacetime .Therefore these basic teachings are for making people aware of the greatest
scientific truth of Oneness of everything . In the simili it is said ,just as the Athman
misunderstands that I am this body ,the winds,clouds,electricity etc are awakening as
different manifestations of the field of energy,and then thinks that I am different(Anya) from
the Akasa.They are taking form for a purpose.Like giving rains,growing food and life on
earth etc.Hydroelectric,electromagnetic,bioenergy fields are all different manifestations of
same energy ocean from which they originated and into which they return.These sakthybhava
(powers) are not different but manifestation of same energy.How?Sankara says:
Sisiraapaaye savithram paramjyothi:prakrishtam graishmakam
Upasampadya saavithram abhithaapam prapyethyartha:adityadhi tapena
Prithakbhavam apaadithaa:santha:swenaswena roopena purovaathaadhi
Vaayuroopenaa sthimithabhavam hithwa bramapi bhoomiparvatah
Hasthi adiroopena vidyudapiswena jyothirlathaadichalanaroopena
Stahnayithnurapiswena garjithaasaniroopenethyevam pravidaagame
Swena swena roopenaabhinishpadyathe
This is the most scientific description of energy cycle.When the Sisira season ends the
extensive light and heat of sun is manifested in Greeshma season .This severe heat of sun
takes different forms and takes up the form of monsoon winds(Purovatha)before rains.It
sacrifices its movementless state and starts a cyclical revolution(Bramapi).The cloud takes up
huge forms of mountains,earth and elephant etc and in them is seen the movement of electric
current as a tendril of light .(lightening).This Vidyuth(electricity)moves (chalanaroopena).
The Clouds creates sound waves (thunder)which moves with electrical light energy.Thus
when the rainy season comes the heat of the sun(solar fires)takes up several different
manifestations and reveals itself as powerful .These are not different from one another,but
manifestations of the same energy Brahman (Eka)as Aneka (several).
Sl3
In this same manner,the one which is Samprasada awakens from its manifestation,this
body,and merge with its own form ,that Paramjyothi.That samprasadapurusha is
Uthamapurusha (Purushothama).That purusha plays, enjoys with loved ones ,women,
vehicles,etc which are all manifestation of oneself,and forgetting his true nature.Just like an
animal is bound to a vehicle,the Praana is bound to the body . Vayu etc are forgetting that I
am that energy ocean when they function for a short period for a particular use.The Jeeva in
samsara state thinks I am the son of so and so,I am born on such and such a date,I have such
and such form,name and wealth etc.The same jeeva when it cognize that I am not this
external luxuries,this body or mind or intellect in an orderly way ,by experience and by
listening to Guru/scriptures become th esamprasada ,that is swaroopa and without any
bondage or sorrow merge with that Paramjyothy,just as wind,cloud,lightening and thunder
merge in Akasa after performing their short dharma to continue the cycle of life on earth.
Which form is attained by the Samprasada Jeeva? In darkness due to ignorance the rope was
felt as snake.When light spreads the rope is rope only.Thuswith wisdom the darkness of
samsara is removed.Samprasada Athman know himself as Samprasada ,not as the body with
sorrows. The akshipurusha of Jagrad and Swapna are manifested .The Pragna of Sushupthy is
unmanifested and bodyless,and blissful and exists in own swaroopa .It is this Pragnapurusha
which knows itself as Samprasada and merge in its own nature.He is called Purushothama.
The journeys of this purushothama in Sushupthy into different Positions (jagrad, swapna)
are all our experiences of the world.The Uthama pragna purusha is samprasada and truth.He
travels enjoying all those experiences in various forms and names and positions.He forgets
his own form for the time being and does this Leela/play for a specified period.Thus it
deposits itself in the body formed by union of male and female ,and imagines that I am
 552 
 

enjoying these external Bhoga.When this forgetfulness is removed by wisdom,the rope is

only rope and the Athman knows his true nature.Here there is no transformation from to
another.(Parinama or evolution is not happening).The acquisition of knowledge of ones own
nature or revelation of truth by enlightenment is happening.The experiences of body has no
particular place in that wisdom.Unless one forgets the body ,the state of Sarvagnathwa by
Athmagnana does not happen.When we forget body we remember our true nature Athman.It
is in Athman the Sarvagnathwa resides,not in body ,mind or intellect.And Athman is always
Sarvagna .The forgetfulness of that nature is removed and no transformation or evolution
happens to Athman which always Sarvagna . When one is in a mad state ,or in a depressed
state ,or in a coma state induced by drugs etc ,does not remember what happened in those
states when he comes back to normal.Similarly the experiences of samsara and avidya are not
remembered when one gets back to natural state of Athman.In Vidya avidya is not
remembered.In avidya Vidya is not remembered. In a person who has destroyed all
blemishes and is blissful,only desire that exists is for truth (Satyakama).By satyakama all
other kaama serve him .Such Satyakama who are always fixed in truth or Brahman is known
as Brahmana.It does not denote a person who is born into a particular race or family.
“Without seeing any other,without hearing any other,without knowing any other “they desire
only that Bhooma and seeing Brahmaloka alone they live blissfully.They observe all desired
things in that Brahmaloka itself.”Is not this statement having a oppositition in itself?How can
one simultaneously see nothing and see everything? Brihadaranyaka has said that since the
eye of the observer has no defect ,it see all as witness of all(sarvasakshi).The state of not
seeing is because, there is nothing different from the Drashta(observer) or Brahman to be
seen and desired .The pragna of sushupthy and the muktha of sarvaikathmakathwa are in this
state.This si the state of the sun.From sun originated our solar system and earth.They are all
angopanga(organs and suborgans)of the sun.Therefore,since there is nothing different from
oneself,nothing to be desired ,sun does not see the movements of the solar system . At the
same he is Sarvasakshi and is witness of all the solar system.(Brihathsamhitha says this about
the knower of Astronomy,the Samvatsara).Sun is the Akshinarayana and is bodyless and
Athman of solar system.The apahathapapathman and bodyless akshipurusha said by
Prajapathy is equivalent here to the energy of sun who is the Athman of Time(Kaalaathman)
and sarvathman(Athman of all). Sa yatha prayogya –Here the sabda Sa is prayogyapara.
Prayujya mans that is united .That is united to the chariot or vehicle ,the horse or a ox
increases the power of movement.Therefore they are called Prayogya.Acharanam means that
which moves and is used for journey or movement.The chariot here is body.The prana with
the body which has five functions and mind and intellect is a united samghata (association/a
sangha /a group) in which the Pragnathman travel with the two powers (couple)of Vignana
(knowledge)and Kriya(work).The theretical knowledge and pratical knowledge of something
are the two couple which enhance efficiency. The same Athman in a state of wisdom know
the temporary bound nature and permanent free nature,and in a bound state of avidya does
not know its true nature .and is always in bound state. Kasminuahamuthkrantha uthkrantho
bhavishyami Kasminua prathishtithe prathishtasyami (Isavasya V1 3) By whose upward
journey I rise up?By whose fixity I become fixed?The emperor is the God ,whose Dharma
wheel is functioning as ruler of all,witness of all.For that sarvasakshi ,the only organ is the
power of observation ,the Chakshu .Sun represents that Vedanethra .Namaskaram to that
witness of all veda,all times,and worlds .That Nethranarayana ,the Savitha Surya.
Sl4
Even when the Chakshus(eye )becomes invisible in the Akasa,the Chakshushapurusha in that
chakshu is functioning.Chakshu is for visualization of that Purusha.The one who knows “I
smell this fragranace”also is that same Athman.”I hear this”is also experienced by the same
Athman. Sun is invisible in two situations.One is at night.Even then the sun exists on the
 553 
 

other half of globe and it just disappears from sight of only one half of population on earth.
Even when the sun is not there at night,in the eyes of living things he is present as the enrgy
of the sun. The second situation is when the sun is withdrawn into the opening or gap(A hole
called a Chidra ) within the body of the cosmos ,and that is called the dark Krishnaakasa.
(More about this in my study of Upanishads titled Krishnavairaja)
Sankarabhashya says:
Atha thathra Krishnatharopalakshitham akasam dehachidram anuvishannam
anushaktham anugatham thathra sa prakritho asareera Athma chakshushaschakshushi
bhava.
Krishanthaara means dark black stars.The gap is having the lakshana of dark stars and is a
chidra or hole within the body of the cosmos and that description fits into what we now call a
Blackhole.In that state the chakshu is withdrawn into its own nature and is asareeri(without a
visible form and body),but is yet the eye’s ability to visualize.That eye of eye,that
Krishnatharopalakshitha bodyless ,timeless Krishna is the most lovable Brahman and its eye
is the eye of time of earth which we call the sun.Sun is bound to the vehicle of Solar system
for the prayoga of that Savithri.All movements of cosmos ,all karma of cosmos, all
knowledge are known in that Krishna .That KrishnaNarayana is the eye of the eye
Suryanarayana .And Namaskaram to that Krishna ,the truth of truth.
Sl5
The one who knows that I know this also is that Athman.By this divine internal eye ,one
visualize all desires and enjoy. The reflective analytical thought is done, and known by that
Athman only.Without any desire for any earthly pleasures,always doing analytical meditative
reflective thinking on meaning of Sasthra ,the mind becomes a Divyachakshu,says the
Upanishad. (In Budhist scriptures the Dibbachakku).The wise see all desires of cosmos
within this internal eye and not outside.Therefore he can withdraw and destroy as well as
spread out and create all desires and all forms and names just like the Sun,which is the eye of
earth.Just like a thamodwara ,the nature of wisdom and creation of it ,and destruction o fit are
nature of Athman.The same sun reveals all directions.Liek that all sciences,arts all desires
and all names and forms are revealed from the Sarvagnapurusha .Athman I sin form of light
like sun.Just as the simple presence of sun light spreads everywhere.Just by the presence of
Gnana ,all is enlightened.The senses are able to grasp only outer gross things . They are not
able to grasp the inner subtle things.Mind grasps external and internal things in three kaala
and is enlightened .With it the man analyse reflects and know all subtle and gross and it
becomes his divine eye.It reveals all subtle,unmanifested secrets of cosmos .The teaching
technique of sun is also like that (As described in the philosophical poetry of my Granduncle
Nalapat Narayanamenon –Chakravaalam or Horizon).Athman I salways free.It is based only
on its own swaroopa.It is always liberated.The feeling that it is bound,and not free is only a
delusion.By the pure mind which is clear like Akasa ,the Sarveswara know Sarvam(all)like
sunlight ,see all,and enjoy in that knowledge.
Sl6
It see all desired objects in this Brahmaloka.Deva do upasana on Athman. Therefore they
attain all desires and all worlds.The knowers of Athman know and attain all worlds and all
desires.Prajapathy said thus.Prajapathy said thus.
The world of Brahman is the Brahmanda or cosmos.All its Bhogya(enjoyable things)are
hidden like a golden treasure.The Hiranyagarbha is hidden from view because of the untruth,
the desire of worldly things.When that desire is gone,and desire is only for truth,the covering
is removed ,and the mind which desires truth alone gets it revealed .The secret reveals itself
to such a mind only.Those who do upasana on secret of Athman are doing upasana on Light
.That is why they are called Deva or Sura.Athmopasana is Brahmopasana.Therefore they are
Brahmana.Prajapathy’s advice is that by doing upasana of Athman one attains all desires and
 554 
 

all worlds.The story tells us Devendra did 101 years of vow of Brahmacharya to attain this.
Sankarabhashya asks :This is possible for people who live upto 101 years ,with health.What
about the people who have only less lifespan?Sankara says ,it is possible even for them.He
says Athmagnana and effect of Athmagnana are equal.I am the Athman ,and not the body.
The person who perceives and experience this truth ,whatever is their age can remain
Athmaraama and attain the enlightened worlds forever.
Khanda 13
Sl1
Shyaamath sabalam prapadye sabalaath syaamam prapadye Aswa iva romaani vidhooya
paapam Chandra iva rahor mukhaath pramuchyadhoothaa sareera chakritham krithaathmaa
Brahmalokam abhisambhavaami ithi
Abhisambhavaami ithi
From Shyaama(dark)to Sabala(multiple colours)and back I move.As a horse shakes of dust
on its hairs,I shake off all my sins.As the moon which is liberated from the face of Rahu(The
dark or Thamograha) I discard this useless body and being Krithathman (Having done all
duties,the Athman being satisfied)I enter Brahmaloka.I enter Brahmaloka. This Vedamanthra
is for chanting everyday,and for meditating upon ,says Sankara.His bhashya says:
Shyaamo Gambheero varna:Shyaama iva shyaamo hardham
Brahmaathyanthaduravagahyathwaathadwardham Brahmagnaathwaadhyaanena
Thasmaachyamachabalam sabala iva sabalo aranyadhyanekakaamamisrathwath
Brahmalokasya saabalyam.
Tham Brahmalokam sabalam prapadye
Manasaa sareerapaathath urdhwam gacheyam .
Yasmad Aham sabalaath Brahmalokaanaama roopavyakaranaaya
Shyaamam prapadye.
Hardhabhavam prapanno Asmi ithi Abhipraaya:Athastham eva
prakrithiswaroopamAthmaanam sabalam prapadya Ithyartha:
Dark or Shyama colour is a deep and great colour.In our heart Shyama is Brahman and has
subtle nature and unmanifested and due to these is highly difficult to be known.Therefore we
are trying to attain it as if it is a multicoloured (Varnasabala)gross form. By meditation on
that gross , saguna,saroopa Brahman which is Sabala,Ara,Nya and mixture of samsara and
nirvana,several desires ,names and forms,human beings when the body is lost(during death)
attain it by their mind (Because they have been meditating on it ).This is the Dharmatha of
Bardo as well.From that gross ,SagunaBrahman which is SabalaBrahman,and which is
expanded as this universe of name and form,I am attaining that Hearty,lovable unmanifested
ubtle,Nirguna Brahman which is Shyama.First attain the saguna coloured Sabalabrahman,
which is nature /creation/Prapancha.Then through it attain the subtle,nirguna Shyaama which
is ultimate Brahman.This is the method for all people . The horse shakes away dust from
hairs as well as the weakness of body after a long journey by a second .The moon grasped by
the shadow of this earth(which is a dark Graha since it has no luminence)gets out of it in a
second and shines as before.The horse and moon are having speed as their lakshana.Mind is
therefore compared to these.Mind in a second of dhyanasamadhi is able to sacrifice or
destroy all the sins and avidya which grasped it and know truth and attain its swaroopa the
Brahma.Such a pure Athman has nothing else to achieve and through that Brahmi state ,as
Viraja(without dust)it attains the subtle Shyaama(Krishna) in samprasada(blissful)state .
Khanda 14
Akaasa is having lakshana of Brahman.Therefore it is given as a symbol for dhyana.
Sl1
Aakaasou vai naama naamaroopayonirvihithaa he yadantharaa thadbrahmaa
 555 
 

thadamritham s aathmaa prajaapathe:sabhaam veshma prapadhye yasoham bhavaami

braahmanaanaam yaso raajnaam yaso visaam yasohamanupraapathsi sa haaham yasasaam
yasa: syethamadathkamadathkamsyetham lindhu maabhigam lindhu maabhighaam
The name Akasa is that which reveals all names and forms .That Brahman in which all these
names and forms are situated,that is Amritha(eternal).It is Athman.I enter the Sabha of
Prajapathy.I am the Yasas(fame)of the Brahmana (knower of Brahman).I am the fame of the
Kings .I am the fame of the Vaisya (merchant/traders).I desire to attain that fame.I am the
Yasas of all Yasas(fame of all fames).I should not enter the red,teethless,alldevouvouring wet
one .I should never enter. The bodyless nature,subtlety,the nature of withdrawing light into
itself,the nature of giving space for everything to occupy and right for that occupation,these
are the reasons why Brahma is said to be Akasalinga(similarity with Akasa as its sign).Akasa
and Brahman are the Yoni(place of origin)and carry the seed of the multiverses within it.It is
the ocean of energy which has foam,waves and bubbles within.It is the Mahaakaala (great
time)which devouvours even the time(Kaala).As said in MaithreyiBarhmana of
Brihadaranyaka, it is the energy ocean attainable by just a Chinmathra(unit of chith or
energy).This chithswaroopa or energy ocean is the eternal unmanifested, fearless Shyaama
Brahman (Nirvikalpa).Each being experience it by the Chinmathra(unit of energy )
within.Attains it with in the Akasa of own heart(Hridakasa).Thus Chidaakasa is within each
Hridakaasa. Prajapathy has four faces(A chathurmukha)Mathematical explanation is there for
a thing with four faces.That Veshma or sabha of Prajapathy with four faces (here Vasthu
also meant)which is earlier said to have the name “Prabhuvimitha”the Athman enters.The
energy of Brahmana,Kshathriya and Vaisya and all living things is that energy of Brahman.
The Yasas of the three varna mentioned is derived from the Avarna(Shyama )which is the
fourth.Therefore all Yasas of the three varna belongs to the fourth varna the Shyama.This is
the Avarna aspect .I am that Brahmachaithanya .My chethana or energy as consciousness is
same as the consciousness of the multiverses and the cosmos,and that is the same as that
which is beyond all these,the Nirvikalpa Shyama state . A fruit which matures has red colour.
(Here the word used is Syetham)Similarly Adathkam is without teeth.The two organs
mentioned here as red,wet,without teeth,and devouvouring what is fed into it are the mouth
of a newborn and the vagina of a woman.The Rishi says: Let me not enter that again.Let me
be Nirvikalpa Brahman forever ,eternally and let me not enter the Samsara of birth and death
again.He does not want to be born again as anewborn baby.Nor does he want to create a
newborn baby out of a woman’s vagina/womb. Let me not fall back into the multicoloured
gross universe which destroy everything .Let me enter that Shyaama as the Suvarna (golden)
and as a golden unit of energy let me eternally be in that dark Krishna’s bosom.From that
etrnal ocean of energy ,let me not flow out again .That is the prayer of each Jeevathman.And
of Suvarna , the golden Devi which is always in the bosom of that Krishna .
Khandam 15
Sl1
Thadvaithadbrahmaa prajaapathaya uvaacha prajaapathirmanave manu:prajaabhya
aachaaryakulaadwedamadheetya yathaavidhanam
Guro:karmaathiseshenaabhisamaavritya kudumbe suchou dese
swaadhyaayamadheeyaano dhaarmikaanuidadhadaathmani sarvendriyaani
samprathishtaapyaahimsansarvabhoothaanyanyathra theerthebhya:sa khaluevam
varthayanyaavadaayusham brahmalokamabhisampadhyathe na cha punaraavarthathe na
cha punaraavarthathe
This wisdom was obtained directly from Brahman to Prajapathy.Prajapathy gave it to Manu.
Manu gave it to his Praja(subjects/children).After learning Veda from the gurukula,giving
Dakshina etc to the Guru according to your ability,coming back to ones own family ,sit in a
pure place and do swadhyaya of whatever you have learned.For such people ,children who
 556 
 

follow Dharma,and disciples who follow Dharma are obtained.Withdraw all senses,and fix it
in Oneslef,and follow Ahimsa(nonviolence)and view all elements and beings as sacred
theertha(Punyathertha)and live like that till your death .Then one attains Brahmaloka and
they do not come back.They do not come back. It is interesting that the householder life is not
considered as an obstacle to attainment of Brahman but as a help for it.And as a way/path
for it.Yet ,the karma for householdership are given a lesser place than the mental activities of
Swadhyaya,Dharma,Manana,and Ahimsa following the knowledge that in all beings live the
Brahman and therefore all beings are sacred Theertha or sacred waters.The control of senses
is essential for householder life.For such dutybound householders who are wise ,the samsara
and nirvana are not different . Both Advaitha and Pragnaparamitha(Of Nagarjuna) are
Upanishadic in this way.During a sacred pilgrimage ,several small beings are killed without
our knowledge (under feet) and to avoid it people used to live in caves (For chathurmasya)
during rainy seasons.The killing of beings while doing kitchen and household work also is
Himsa.It is for doing such unknown violence that people do prayaschitha.In India the cave is
called in local languages a Mada . And since the sanyasins used caves for dwelling ,even
when they moved out of caves and started to live on level ground in houses,they were named
Matha (Madam) and this etymological derivation is significant because ,in South India the
first to organize Gurukula of Sanskrit grammer,music and sciences and philosophy is said to
be the Ramayana period Hanuman and his earlier contemporaries Mathanga,Agastya etc.
Hanuman belonged to Kapeya Gothra (Kapi also means a monkey).Al people in India ,in all
varnasrama considered Ahimsa as paramadharma and both Jaina(one who has conquered
senses), Budha (one who has enlightend intellect)and Brahmana (Knower of Brahman)
followed this and these are only three steps or three manifestation of the quest for
Brahmagnana .They are not different . After attaining the Brahmaloka which is eternal and
without a come back,Brahmagna does not come back to samsara even if he lives in the midst
of it.He/she is fixed in Brahmisthithi forever.
I am flying freely in that ShyaaamaAkasa ,that is Adwaya, Amritha, Chithswaroopa, and
Vignaanaghana,with wings of wisdom and bliss singing its glory .In that blissful ecstacy
nothing else exists.My eyes are fixed on that Shyama nature..My Hridakasa is one with that
Chidakasa. My chithkana measures that Chithsaagara. My love embraces that compassionate
eternal Love
Which is me?Which is that? We become ONE and there is no second in that ecstacy. This is
my Swanubhoothy…The Suvarnatheertha where all Savarna and Avarna merge in one…
Aham Brahmasmi …OM
6.5.2010 8.30 AM

Isavasya Upanishad.
Each particle or paramaanu behave in a particular way. There need not be a specific cause for
its behavior as understood by us. Similarly it is very difficult to assess the reason for a certain
behavior of a human being in certain situations. Have you heard of Schrödinger’s cat? Just
like that the living and nonliving can be equal. Mathematics and truth sometimes baffle the
minds .The understanding of kaala (time) and desa (space) of the ancients and of the modern
men is teaching us this fact. Whenever something dies in this universe another thing is born
in another universe like a Schrödinger cat, and thus the contradictions of the experience is
negated by mathematics and science. This rebirth into a new universe is a topic for discussion
for ancient philosophers and scientists of India. But this is very new for modern science and
philosophy. Julius Robert Oppenheimer said “The general notions about human
understanding, which are illustrated by discoveries in atomic physics, are not in the nature of
things wholly unfamiliar, wholly unheard of or new. Even in our own culture they have a
history, and in Budhist and Hindu thought a more considerable and central place. What we
 557 
 

shall find is an exemplification, an encouragement, and a refinement of old wisdom...”

Minskousky considers his universe akin to an advaithin’s prapancha.Mitchell Talbot in
“Mysticism and the new physics” considers thanthra as an old quantum physics theory. The
naada, bindu and naadabindu concepts (vibrations) as wave, particle and wave particle are
being studied now. And the sphota as a big bang .What Is common for a Schrödinger’s cat
and a naadabindu or wave particle. The primordial substance of the universe appears to be
these wave particles and quanta .But wave particles and quanta do not possess any reality, at
least in the terms we are accustomed to dealing with it in classical physics. They are both
wave and particle, two mutually exclusive types of entities and this complementarily places
them, in a category analogous to a Schrödinger’s cat. One can understand the nature of any
object in its naiad (wave state) avastha, Bindu (particle) avastha, and in naadabindu (wave
particle) avastha depending upon one’s ability of cognizance .In Thanthra Siva, sakthi and
sivasakthi are also like this. When the vyomakesa spreads the kesa each hair forms a line
expanding from the center in radiating energy waves. That is light or expansion. When the
hair is shaved, in mundane, Siva is in a contracted or lingam state and is avyaktha . The
sakthi prakaasa state and the Siva avyaktha state is only two states of existence of the same
energy. When electric lines of energy (force) converge on a region of space, they do not just
criss-cross.But seem to converge and sink into the fabric of space like threads being pulled
through a funnel or down a bath of drain. Wheeler suggested that that they must be passing
into a wormhole. A classical geometro-dynamical electric charge is a set of lines trapped in
the topology of space. This is very startling because the Thanthra also speaks of space as
being permeated by lines of force known as the hairs of Siva (saivathanthra) and of Kesava
(Vishnu).In mysticism and the new physics page 118 you can see this comparison. The
sivabindu is a black hole into which the entire universes disappear in time of destruction
(samhaara).The origin, sustenance and destruction of the universes is the topic of majority of
the Upanishads. For a person living in the present century, the Upanishadic version and its
comparison with the most modern scientific theories of the origin of universe are therefore
interesting. Suklayajurveda has two major Upanishads in its credit. One is the exhaustive
Brihadaranyaka and the other is the short Isavasya Upanishad. Sudhasindhu (6th part) deals
with these two Upanishads. With this short introduction we will proceed with the Isavasya
Upanishad.
Shaanthimanthra of this Upanishad is the famous Om Poornamada: Poornamidam Poornaad
poornam udachyathe
Poornasya poornam aadaaya poornam evaavasishyathe.
Om shanthi shanthi shanthi:
That and this are poornam.From poornam, originated the poornam.From poornam, poornam
was taken, but poornam remained. In Sidhanthasiromani Bhaskaracharya defines zero
(Khahara) like this.Kha is the akaasa or spacetime in Indian astronomy.Hara is the process
of division or taking away.Bhaskara says,like Achutha(Vishnu)who during the Pralaya
(delusion )when all the Raasi(zodiacs)are withdrawn into him, and in prabhava(creation)all
the raasis originate from him, remain the same all the time ,perfect and poorna,and endless,
beginningless(anantha,anaadi)the zero has to be understood. Those who have heard that zero
is the invention of the Indians might now understand how spiritually and mathematically the
Indians had arrived at the definition of it, and how it is not an empty thing but a time space
continuum resplendent with energy so that everything, multitudes of prapancha can be
created out of it, and withdrawn into it and sustained in it .It is not asat, but sath and from
sath only sath can be created. (As the samkhya philosophy tells us)
Verse 1 Om Isaavaasyam idam sarvam yathkincha jagathyaam jagath
Thena tyangthyena bhunjeethaa maa gridha :kasyaswidhanam //
 558 
 

The very first verse is important, not only because the first two syllables give the Upanishad
its name, but it fully expresses what the Rishi wants to expound in detail.Isa or Iswara (God-
the seat of all the Aiswarya) is in all this, in everything.The entire universe is God only.The
word sarvam and Idam are used here.Idam means this.This universe which we are seeing, we
being a part of it. But then he adds, Sarvam.Everything.Not only this seen and known
universe but even the unseen, uninhabited multitudes of universes are God only. This is the
concept of Ekeswara in India. The Ekeswaravaada of all other philosophies say. There is only
ONE GOD. We need not worship or respect any other God. India said. Yes .There is only one
God. But, it added. There is nothing but God. Everything is God. This sarveswaravaada
makes Indians see God in everything, seen, known, unseen and unknown. Even in a tree,
inbirds, serpents and animals, in human beings etc God dwells and wherever you look, you
are seeing God only. But, unless you realize that, you will not be attaining perfect truth and
wisdom. Because of this the gnaanayoga, bhakthiyoga and karmayoga of India can be carried
out simultaneously without any contradictions.
Jagath is a term for the universe.Jagath also means that which is moving .The prakrithi.
Prakrithi is always changing and moving and parinaami.But she is inhabited by the all-
pervading changeless, movementless,aparinaami Brahma . Therefore Brahma is and can be
seen in prakrithi.Both are equivalent. Then the rishi shifts his focus from the theoretical
explanation to practical life based on it. He says, [protect everything by the habit of sacrifice.
Once we understand that God dwells in us as well as our neighbour, it becomes easy to love
our neighbors and all other objects in nature and to protect them. If we don’t know the basic
reason for love and protection, we may not do it. Hence the rishi says, the entire creation is
God.Therefore, love and protect it, and sacrifice your ego for that. Do not desire what is in
possession of others and create unpleasant feelings of hatred, envy etc .Thus the first two
lines give a scientific explanation for the need of universal love and peaceful co-existence
and the second half gives an account of how to practice it in life so that people live in
harmony. This is the general message of the first verse. God dwells in everything and is the
one who determines everything nature and behaviour.The growth of plants, animals, birds,
their cyclical behavior and movements are all due to the forces of nature/God. Even the
rotations and revolutions of the earth and other planets and stars is determined by an overall
law of force which is equated to God . Movement of prakrithi is because prakrithi, though it
looks like jada (dead inert) has an indwelling athma (jeeva or Brahma) in it. It is this
indwelling force which we call the natural law. Therefore Indian ancestors thought the earth
and the other celestial objects even as Jeeva with indwelling God. Earth was given special
reverence because man ,dwells on its surface and without its sustaining food and water and
the mandala of wind around, no one can live and think and act.Therefore she is the center of
all human activity.She is thus given the status of mother. The originator and sustainer of all
life.Jagathyaam jagath mean whatever is moving in this universe. This includes not only
birds, animals and men and women but also the moving celestial spheres with earth as the
center of activity of human life. We can enjoy the fragrance of the sandalwood,when a piece
of sandalwood is rubbed against a surface and it becomes lesser and lesser in mass and
volume.Similarly,when we live in this world of samsaara,we come in contact with a hard
surface,our ego and our love for the samsara become less and less and ,our Godliness become
more pronounced .Till then ,the fragrance of God was hidden in us.To expose it,we have to
sacrifice our ego,our desire for the worldly things and life.To sacrifice the worldly things is
not that easy for a human being.So the rishi suggests a practical ethical dharma.Do not desire
what is not yours.Sacrifice the desires in your neighbours possessions.You will be less and
less of envy,less and less of hatred and anger and other base qualities by that sacrifice.Then
you will be able to protect your neighbours possessions as your own,as God’s property.This
cooperative and loving lifestyle is the essence of a harmonious existence on earth.The only
 559 
 

possession worth having is the Athmavidya.All other worldly possessions are not worthy of
possession.Therefore avoid desire and greed in such things. Both you and your neighbor will
be saved .The entire universe belongs to God.We are only trustees of it for a short period.
Even our near and dear ones are belongings of God.We are just trustees .Hence sacrifice
overattachment to all material objects and relations and see them as God and God’s property
and resignedly protect them and respect them.God alone is absolute truth and energy.Every
other thing is relative truths and matter with gathi(movement)Both are the same.Hence go for
the absolute and not for the relative.But understand that even the relative truth is part of
absolute and respect it.When absolute truth is there,the relative truths become lesser and
hence equivalent to illusions(maaya)and this terminology is a comparative one in a scientific
logical sense.
Verse 2 Kurvanneveha karmaani jijeevishechataaam samaa:
Evam thwayi naanyathethosthi na karma lipyathe nare//
The questions Why should we love our neighbours? And how? Are answered in the first
verse itself.If the whole world is safe in your hands and mind and words, you have loved
God properly.Now the second verse says :Live for a hundred years ,doing your karma inthe
best possible way.The karma will not bind those who do karma perfectly and without
attachment.There is no other way for liberation. This is a very practical advice for all of us.
Because no one is expected to sit idle and meditate forever. Everyone has to do the karma.
When we do a karma without the desire for its effect, people think that it would be having no
initiative in it for the individual and thus would become imperfect. But the rishi says
otherwise. When you are bound to the effects of the action you are frustrated when you do
not get the desired effect, and when you get the desired effect you become proud and
vainglorious. One leads to anger and frustration and the other to pride and boasting and both
are not good for a perfect action. When you are having quiet and silent mind without desires,
and an involvement in the without desire for the fruits of it, your work become more fruitful
and also for the entire benefit of the world. Because there is no selfish motive, and it is done
for Lokakalyana.And it is done with a perfect peaceful mind which feels work itself is
worship. This is what Krishna in his Geetha calls Nishkaamakarma.The modern management
experts also will agree that a person with such a turn of mind would be an asset to any
institution where he/she works. The first verse speaks of Nivrithidharmalakshana and the
second verse of pravrithidharmalakshana.The first is called sanyasapatha (the way to
renunciation) and the second is called the way to kriya (action) or kriyamarga. Kriyamarga is
a preliminary step to nivrithimarga for those individuals having more of raja sic qualities in
them as a preparation for the next step, the nivrithimarga, or mokshamarga.They are actually
having the same aim or goal. Only difference is in the individuals having more of sathwik
and rajasic qualities respectively.The way is chosen by our own nature, our own proportion of
guna, and tendencies so that it suits us.
Verse 3 asuryaa naama the lokaa andhena thamasaavrithaa:
Thamsthe pretyaabhigachanthi ye ke chaathmahano janaa
There are several worlds covered by darkness. They are names as Asurya (because the
sunlight does not penetrate these areas of spacetime).One who kills the self, reaches these
dark worlds which is engulfed by thamas.In common parlance ,the sthavara world(the stones,
mountains ,trees etc)are considered to be less bright because the vibrations of light and sound
are less in these structures. The people who have more of thamoguna and less of rajas(for
action)and satwa(for gnaana or knowledge)goes to such worlds due to their predominant
thamoguna.But,it is a tree which gets the sunlight and makes annam(food) for itself and
become self-sufficient and give food to animals ,and birds and human beings. It does not
have the power of thought ,or the power of action by its own will. The action of making food
is an unconscious act and the action of giving away food and shelter also is a natural action .It
 560 
 

is therefore included under the classification of the sthavara world .And in the taxonomical
category of asurya by the rishi.It means the people with more of thamas in them have to adopt
such an existence.The Athmahana(suicide of self) reach such a state of darkness and
therefore,the rishi asks us not to fall prey to such tendencies and live for hundred years and
work ,do action without desire for its fruits.(as said in the second verse)This is also
indicative of the ability for us to determine our future or our future life. Avidya and
attachment to worldly pleasures kills our self day by day.This bondage to avidya is a form of
suicide.The thick dark curtain of avidya makes their minds and intellect dark and
impenetrable to the sunlight of knowledge and wisdom.The eternal and ever youthful light
of the self is not understood by them.And we wont be able to see this in such individuals
(though it is in them too).In the first verse the rishi said God is everywhere.Now he explains
why God is not revealed to all though He is everywhere. It is because of the darkness of
avidya.The dirt of actions accumulated over the past has made a thick curtain and obscured
the view of self. Such an existence in the world, though in human form is equivalent to the
existence of a stone, plant or a worm. Because one does not know one’s self. And goes on
repeating the cycle of samsaara as these jeeva.This according to the rishi is suicide or
Athmahatya. The people in the northern pole think I am facing the sun. I am in the world of
lights. The people opposite to me(in the South Pole)are in dark worlds. They are asura and I
am sura.But,the people in the South Pole also think the same. They think they are the sura
and those in the north must be asura.In the earliest phase of astronomical knowledge, the
eastern hemisphere(including India )was considered the sura or world of knowledge .The
western hemisphere was named the Azores(or asura)and the asura were thought to be living
in the Athala(The present Athalantha)by the people of the east.Now,the western hemisphere
thinks that the east is in dark ages and the west is the sura .This inversions of roles is due to
the revolution, rotation and constant cyclical movement of the earth. Really all of us have
periodical surya and asurya experiences of day and night .Thamas or sleep and rest is
needed for the human brain at times .It should not be permanent ,but. The sleep of
Kumbakarna is mere laziness and immersion in worldly pleasures. That is not good.Have
everything in moderation. Never kill the spirit of knowledge of the self. The Andhena
Thamasaa avrutha Loka(The worlds engulfed in the darkness of thamas)called the asurya ,are
also the blackholes at a cosmic level.This is a modern concept for the western science. And a
very ancient concept for the ancient scriptures. The rishi says the pretha(the one who dies or
commits suicide)goes to these dark holes where he/she has to cyclically rotate without any
choice or willpower to regulate ones future. Raajasa can regulate the future by sacrificing the
fruits of action by own will, but the thaamasa since they have no willpower just rotate and
repeat the cycle of existence in the darkness of samsaara without any choice or knowledge of
their plight. The actions or lack of action, the knowledge or lack of knowledge ,the willpower
or lack of it all are thus due to the proportion of the three gunaas in us and the thriguna is a
quality of the prakrithi .
Verse 4 Anejadekam manaso javeeyo nainaddevaa aapnuvanpoorvamarshatha
Thadwaavathonyanatyethi thishtathasminnapo maathariswaa dadhaathi//
After talking about the three types of human tendencies due to the predominant guna,and the
nature or prakrithi in three verses, in the 4th verse the Rishi starts to talk about the nature of
Brahma. It is Eka,Achala,and has more sped than the mind. It is before (poorvam)everything.
Therefore,the devathaas of the senses cannot reach it. It is movement less and speedier than
the mind. It is before all lights and before all senses .And it is with its power (force or energy)
alone that Mathariswa makes the jeeva move. In this verse ,there is a definite change in the
stream of consciousness and its flow .According to Gobilakaarika this is the third verse and
the third verse mentioned above(starting with asuryaa)is the 12th.Ej means kampana.The one
with the quality of vibration is Brahma. But it is also movementless.The movement or
 561 
 

vibration is beyond the grasp of senses and therefore it looks movement less or
vibrationless.The vibration is beyond the world of the light rays and their speed. That is ,it is
beyond senses, mind and the sunlight and its speed. Before all this, the achala(movement
less one) expands and this expanding endless and spreading principle is considered as
Vyoma. But this truth(satha)which is chith(energy)is felt as emptiness in the eyes of the
mooda minds. And sometimes they mistake it for the samsaara and prapancha .(vikshiptha
mind)And this illusionary feeling is the Maaya.
Mathariswa is the son ,Vaayu and it moves within the boundaries of its mother’s form (the
spacetime expansion)and is equivalent to the nityavasthu (chith)from which it originated. It is
the one which gives praana to all. And makes everything function. It is seen as the crisscross
of threads in a cloth ,in everything and is called the soothraathmaa.In this form mathariswa
wears the jagath which is moving. It is this praan that divided the karma of the praani (living
thing)into its signs of cheshta(function).Agni,Aditya,Parjanya etc with karma of jwalana,
dahana,prakaasa and abhivarshana and its powers(forces) are given by Mathariswa. This is a
passage which shows that the Rishi knows the unification of all natural forces (A grand
unification theory of forces of nature in modern physics) and its principles. The nature of
vibratory sound/light waves and its subtle nature so that the senses with grosser vibrations
and the physical solar system and its vibrations cannot reach the first vibratory force etc are
scientific truths and not mere fiction or myth. The inability of certain types of minds to
comprehend the subtle truth also is mentioned showing the psychological acumen of the
rishi.
Verse 5. Thadejathi thannaijathi thaddhhoore thadwanthike
Thadanthasya sarvasya thadu sarvasyaasya baahyatha://
It vibrates and moves. But it does not move. It is far away. But it is very close too. It is within
everything. But it is outside everything too. Brahma vibrates and therefore it has movement
.But gross senses and intellect cannot detect those most subtle vibrations and hence it is
considered as movement less by the sense organs.Spacetime continuum is beyond solar
system and the zodiac and is before everything too. But it exists within everything in the past
,present and future also. So it is far away as well as most near. Even with crores of years a
scholar cannot reach it .Therefore it is far away.It is beyond hundred crores of lightyears from
even sunlight. And hence it is away. But this expanding universe and its cosmic energy is
grasped by the heart space of one who thinks or meditates upon it. It is revealed to such a
yogic mind. And such a mind directly visualizes it within him and in everything outside him
too. Such a yogic mind sees it as niranthara(without anthara or interval between)or as a
continuum . This avastha is called Pragnaanaghana(dense with pragna or consciousness
energy).Because of its vyaapakathwa(expansile and spreading nature)there is gross or very
large spacetime continuity. But ,it is also subtle and its nirathisayasookshmatwa(the most
subtle nature which cannot be surpassed by any other thing)is also explained in the
commentary.Sankara thus visualizes both the modern cosmological worlds of relativistic
astrophysics and the subtle quantum mechanics of it. Both these worlds _sookshma and
sthoola exist inside the consciousness of a concentrated meditating mind and outside of it and
he comprehends it as a whole .But a mind without the capacity for concentration (mooda,
kshipta and vikshiptha)cannot realize this truth and for such minds the worlds of duality is
real and the world of Advaitha is not approachable. Therefore it is most near and most far off.
The power or force which is described in the 18th chapter of Bhagavad-Gita Geetha as near
and far, moving and nonmoving is comparable. What is the importance of Advaitha? Why
should one be able to see Brahma as a single whole? The 6th verse answers this.
Verse 6 Yasthu sarvaani bhoothaanyaathmanyevaanupasyathi
Sarvabhootheshu chaathmaanam thatho na vijugupsathe //
 562 
 

That person who sees all the elements within his own self, That person who visualize his own
self within all the elements, can never dislike or hate anything. The liberated souls see “I” or
Aham in everything, moving and nonmoving, in all living and nonliving things. And all these
(sarvam)exists within him .Such a soul realizes the oneness or Ekathwa of me and you, of me
and the world ,and becomes compassionate to all. The Bible asks us “Love thy neighbor as
Thyself”. But ,does not give an explanation for the questions why should I and How should I
practice it? This is the answer for that questions. We have to love our neighbor because there
is God within him, as much as God is within you. Everything is Brahma. Everything is
Athma. There is nothing else but Brahma. This vision gives us the oneness of the spacetime
continuum, the oneness of the biological and inorganic energy, and the power which binds
this world with the other worlds, this universe with other universes. That power which
represents the vibratory wave particle like pranava,is visualized as the power of wind or
mathariswa which is the soothraathma that binds all elements together. Then how can such a
person hate anything? How can such a person kill or destroy anything? How cannot such a
person show compassion and love to everything? This is the principle of Maithri, Karuna,
Muditha etc which are signs of the great yogin in yogasoothra,and of the sthithapragna in the
Bhagavad-Gita Geetha.And these develop due to the vision described above. See Thyself
within everything and everything within Thyself. In the modern age we know that this vision
is not a myth but a scientific truth. Einstein has shown us that Energy is mc2.Or mass
multiplied by its squared velocity. The different types of forces of nature including our
bioenergy is One .But this remains a theoretical knowledge as far as the majority of the
human beings are concerned. No one has understood the fact that if we really understand this,
we would be or we should naturally become compassionate and loving to nature and to our
fellow beings. This body with its movements, is only a mass with movement which can stop
at anytime, and can be destroyed at anytime, but the energy in it will not be destroyed (law of
conservation of energy)and will recycle in a new shape and name (punarjanma in Sanskrit)
and this continuity of existence of everything makes one more wise and compassionate to all.
Without compassion what is the use of mere scholarship? Since energy or the Chith (in
Sanskrit it means oorja or prakaasa)is the only sath(truth)and the only ananda (bliss) Brahma
is given these three attributes by the ancient Indians.Sath Chit Ananda is the definition of
Brahma or the Godhead. Energy is the only changeless truth and is the only blissful state and
that energy is within us as bioenergy and is outside us as cosmic energy and there is a
everlasting continuity between us and the universes and we are part of this entire multiverse,
as the universe is part of us. It is a beautiful viswaroopadarsana,a beautiful dance of energy
,a beautiful vision of an ocean of everlasting energy and bliss and truth. This Brahma
experience is the most coveted and sought after by all seekers of truth. Even the sthavaraloka
(inorganic world)which is considered as the dark asura worlds where light cannot penetrate
,even the blackholes which are considered empty, become vibrating energy fields and the
liberated scientist of ancient India see only chaithanya (energy)even in those thamoloka or
thamogartha .The modern scientists also visualize it as photons and superstrings of energy in
these dark spaces but does not connect it to the compassionate bioenergy level.
The modern world is becoming more and more technological and mechanical with
knowledge, it does not convert energy of scholarship into energy of compassion for all. If
we can do this we also can someday reach the ancient Indian philosopher’s state of sath,
chith, aananda .(Brahma and Aham as one.)We too can see Brahma in everything inside and
outside and love and live harmoniously loving our neighbours as we love ourselves because
in our neighbours reside the same Brahma . This is the message of ancient India for ahimsa,
love and compassion and for world peace and lokakalyaana.
Verse 7. Yasmin sarvaani bhoothaanyaathmaivaabhoodwijaanatha:
Thathra ko moha:ka :soka ekathwamanupasyatha:
 563 
 

Once a human being understands and feels that every element is ones own Athma,for that
person where is moha(desire)and soka(sorrow)?He has realized Ekathwa(Oneness )of
creation. The moment the oneness of all creation is visualized and felt, all desires of worldly
existence, all the greeds for acquiring this and that ceases. Since desire is the cause of sorrow,
by the visualization process both sorrow and its cause desire are uprooted. Such a person does
not covet another person’s possessions because worldly possessions are nothing for him. This
state has two effects for the person
1.He has lost all sorrows and desires and is perfectly happy and blissful which is what every
being wants to be.
2.He/she does not covet anything from others or harm anyone for anything and thus
aparigraha and ahimsa and karuna have become his nature. With this verse the rishi comes
back to the first verse and its explanation fully. Everything is permeated by Isa(God)
Therefore do not covet the possessions of others ,was the first verse’s message. Now the rishi
has said the method to obtain that state .The privileges it offers to the one who practices it
and to the society and institution where he/she lives and works. Thus the rishi proves his
point raised in the first verse. The order in which the rishi does this is summed up like this. In
verse one he raises his statement and an advice ,how to live in the world peacefully In verse
two and three he describes the rajasic and thamasic predominant natures and the different
methods through which they too can reach this state of perfect harmony by a gradual stage by
stage process. In verse 4 he describes the nature of Brahma and of Mathariswa,the praana
and the oneness of energy. In verse 5 he describes how this is visualized by the saadhaka
.(both within and without) And how this changes his/her vision of the world totally and
transforms him/her to the most compassionate individual. And finally in verse 6 and 7 he tells
us the advantages of such a transformation to the individual as well as to the society and the
world.
Verse 8 Sa paryagaaaschukramakaayamavranamasnaaviram sudhamapaapavidham
Kavirmaneeshi paribhoo: swayambhooryaathathaathathyatho rthaan
vyadadhaachaswatheebhya:samaabhya://
The 8th verse says,Athma is omnipresent and expands to everything(sarvam).It is akaaya
(without a physical body)Sukra(white)avrana(without any defect) asnaayu(without ligaments
) sudha(pure)and sinless(paaparahitha)It is Kavi(rishi)maneeshi(pure intellectual wisdom)and
swayambhoo(originated on its own)It is saparyagaa.(Paryaya or paryagaa means that which
revolves in its own kakshya or spacetime)It gives birth to equally divided and eternal sama
(equals )order(karma). The stars and graham (graham means which makes us understand our
laws of movement and laws of universes and not just planet) revolve in their kakshya(their
orbits)and this is called Bhaganaparyaya. (revolution of the groups of bha or lights).The orbit
of the Brahma is beyond all these orbits of known stars ,and includes several multiverses with
an order of time of its own for each. In all these multiverses,just like an emperor inspecting
and visiting the territories of his subordinate saamanthaas (kings)Brahma with its
resplendent thejas,expands and reaches. It is thus sarvavyaapi and in this sense it moves. For
sukra ,the meaning is not just white.Sankara says Sukram is sudham
jyothishmadheepthimaanithyartha:It is resplendent as the jyothisha or stars in the sky and the
whiteness is that .The Brahma thus is equivalent to the spacetime and the sama which are
equally divided in the Brahma are Aswathy etc (Aswatheebhya samaabhya:)That is why the
adjective Paryagaaschukra is equivalent to astronomical spacetime.Since it has no physical
body, it is akaaya or asareeri and naturally this makes it avrana and asnaayu.One without a
physical body cannot be cut or cannot have ligamental unions .Since it has no physical body
it is not touched by sin or sorrow .It has no dualities of dharma or adharma. Brahma is Kavi.
Kavi is not just a poet who can make verses in rhymes. In Sanskrit the word means a
kraanthadarsi and sarvadrik(one with a capability for subtle visions a visionary and one who
 564 
 

can see everything). Maneeshi is the eeshithaa(darsaka,seer)of the mind ,the sarvagnapurusha
who is the psychologist par excellence .Paribhoo is above everything .Swayambhoo is one
who originated on his own without a mother and father and therefore not created by maithuna
. The one who became without a prior cause. This power called Iswara or Brahma or
Athma , according to the karma performed divided the spacetime for the samaas equally.
Sama are samvatsara and saman is samvatsaran in Jyothisha.And it is from sama ,the saama
or music is heard(the music of the spheres).The sama like Aswathy are the prajapathy
.Prajapathy as the sama existed in prior yugas and the Iswara or the power of Brahma allots
them a karma according to the previous karma of them .This is said in the Rig-Veda as
,Brahma created the universe Yathaapoorvam(as before).At that time there was no human
being to grasp the laws of universe .And ,the first human being who grasped it was termed
the saman or samvatsaran ,a synonym for the Jyothishagnaani.The first human being who
had a consciousness of spacetime is given a special status because he is understanding the
origin of time. When this consciousness is born a vidya to give this to the coming generations
(an educative system )also is born. But, one must understand that all human beings cannot at
any time ,will be able to understand such profound truths. Only an Einstein or a Stephan
Hawking understands it too well even in this yuga.So the number of 18 jyothish Acharyas
mentioned in the Veda and Upanishads must be considered really great. A very important
verse comes after this.
Verse 9. Andhanthama:pravisanthi yevidhyaamupaasathe
Thatho bhooya iva the thamo ya avidhyaayaam rathaa://
Those who meditate on avidya reaches the dark universes (thamoloka)But those who
meditate on vidya reaches greater darker lokaas. This verse has been confusing to several
scholars over the years. Many have tried to explain it with more confusing thoughts. The
question is if avidya leads to dark thamoloka,how can vidya lead to darker lokas? Since the
8th verse is speaking about the astronomical division of zodiac after origin of spacetime and
the first human being who had a consciousness developed to understand these laws of
universe, we have to assume that this sloka is also about the astronomers. Then there is some
meaning in it which is not contradicting each other. Those people who meditate on the
avidya of samsaara ,are born and reborn in the thamoloka of the sthaavara and this pertains to
the birth and rebirth cycles of Paryaya (revolution in different wombs in samsaarachakra).But
those who meditate on vidya reaches far away universes which they cannot visualize with
their naked eyes and these are the dark thamodwaaras.These thamogartha are areas where the
sunlight cannot enter ,and where words cannot enter. Where intellect cannot enter.These are
called the Krishnamandala where Krishna resides. And to these dark krishnamandala is the
way through the kaalavidhaanasasthra(jyothisha)The paramapada of Vishnu(sarvavyapi)is
even beyond these Krishnamandala .
In another way also a jyothishi can enter dark worlds. That is by using the science and art for
moneymaking. Karma is avidya.And those who do this karma for money reach the dark
worlds of avidya and not the dark worlds of vidya.Both types of people are in dark worlds.
But how different are those dark worlds from one another !!One is a repeating cyclical series
of births and deaths. And the other is an expansile and spreading out lightpath,reaching at a
boundary of the boundary which appears as zero ,but is actually resplendent energy unseen to
ordinary eyes and misinterpreted as emptiness.
Verse 10. Anyadevaahurvidyayaanyadaahuravidyaa
Ithi susruma dheeraanaam ye nasthadwichachakshire//
The thamas one achieves due to Vidya,and thamas into which one falls due to avidya are
different. We have heard so from the dheera(the wise people).
 565 
 

One reaches through vidya the worlds which are beyond ordinary knowledge and beyond
those thamasaloka are the bright worlds of the Deva.With avidya one reaches the thamoloka
of the pithru ,and both are avyaktha and dark.
Verse 11. Vidyaam chaavidyaam cha yasthadwedobhayam saha
Avidyayaa mrityum theerthwaa vidyayaamrithamasnuthe//
One who grasps both vidya and avidya simultaneously, wins over mrithyu (death)with avidya
,and then achieves amrithathwa(eternity)by vidya. The pithruyagna and prajapathyavratha are
done by such people to satisfy the ancestral worlds of mrithyu,and the same people do
sarvakarvatyaaga and with vidya attains amritha(deathless state)..Since pithrukarma is done
only by householders this verse gives importance to Grihastha over sanyasa.
Verse 12. Andham thama:pravisanthi yesambhoothimupaasathe
Thatho bhooya iva the thamo ya u sambhoothyaamgathaa://
The people who meditate upon the unborn, enter thamas.Those who meditate on things which
are already born, reaches greater thamas. In verse 8 we saw two types of thamas.One was
vyakritha(vyaktha)and the other was Avyakritha (avyaktha).How do people meditate upon
these easily? The seen world is sambhootha(already born .both past and present)There is a
cause for this universe. This cause is avyaktha and is the seed for all desired actions. And this
is called the moolaprakrithi.It is unknown and unseen. The astronomers are meditating on the
moolaprakrithy the cause for all the known and seen universes. They plunge into darkness.
But those people who meditate upon seen things with desire ,and with fruits of action which
will be achieved later(in future)or what is asambhootha also enter dark worlds of repeating
births and deaths. Both are dark worlds. The dark world of the scholar is darker than the dark
world of the common man.But,it is more selfless and more expanded and though with
punaraavrithy(cyclical repetition)the time period between two births is prolonged and the
vidwaan lives in the unknown worlds for more periods and comes back to earth only when it
is needed to uphold dharma, and that too with his own choice. The other people come and go
repeatedly at shorter intervals and without any choice or remembrance of what had happened
in their previous existence, just like inert objects. They have a world with sunlight ,because
they come back to earth often, and so their darkness when compared to that of the scholar is
less .But, less preferable than the greater darkness and free will and sarvavyapithwa of the
vidwan who has overcome mrithyu with his actions of upaasana of both pithru and deva
universes.
Verse 13. Anyadevaahu:sambhavaadanyadaahurasambhavaath
Ithi susruma dheeraanaam ye nasthadwijachakshire//
The born and the unborn are meditated upon. And the effect of these meditations are different
.We have heard it from dheera.Those who meditate upon saguna and on objects of prakrithy
gets animaadisidhi.But those who meditate on nirguna ,the absolute truth beyond prakrithi
and her qualities and the most subtle principle only achieve amrithathwa. Consider that
Gobilakaarika reads the third verse (asuryanaama the loka)as the 12th verse. Read it as 12th
and then read this sloka .Then it becomes clear that from the meanings about the thamasic
guna in human beings .Those with pure sathwik intellect alone can attain Samadhi and
wisdom of Samadhi. And among those who achieve Samadhi there are two groups
sampragnatha and asampragnatha.Only asampragnathasamadhi experience will give
amrithathwa.With others we achieve certain things or capabilities, but it is not perfect. The
astronomical knowledge spoken about earlier is a knowledge or sidhi due to meditation of the
sambhoova (past and present)worlds of existence and is thus a sampragnaathasamadhi
knowledge. It is not the asampragnaathi state of existence. In asampragnathasamadhi one has
already experienced sampragnathi and therefore he has both knowledge, both experience and
has become sarvagna.While one with sampragnathasamadhi alone has no experience of
 566 
 

asampragnatha and has to achieve something more. His karma is not over. But his way is
cleared for liberation .
Verse14. . Sambhoothi cha vinaasam cha yasthadwedobhayam saha
Vinaasena mrityum theerthwaa sambhootyaamrithamasnuthe//
Meditating on Brahma as one having origin and end(Saguna)and as one without these
(Nirguna), we can cross death by the end(of saguna)and attain amrith (eternity)by
asambhoothi(no birth).By meditating on the avyakritha (avyktha) which has no birth,
nectar with the lakshana of Prakrithilaya is attained.(as mentioned in the pathanjalayoga)The
position of a prakrithilaya is the greatest attainable by all the riches of humans and the
devaas.Beyond that the samsaaragathi (the movement of the worldly life)does not cross.
Beyond that exists the position of the sarvaathmabhava as explained in the 7th verse. In this
way the meaning of the veda is revealed in two ways, the pravrithy and the nivrithy.We can
do this, we cannot do this etc are pravrithilakshanaroopa.This type of vedaartha(as
commandments and do’s and do nots)is expressed in the pravargya. Brihadaaranyaka
expresses the vedartha with nivrithilakshana.From the period of nisheka(the inception and
union of sperm with egg)upto the funeral pyre ,for people who wants to do karma, the 11th
sloka says you can cross death by avidya and attain amritha by vidya. If vidya alone can
give us amrithathwa,what Is that path of vidya to amrithathwa?Sankara says:-Sathyam asou
sa aadityoya esha ethasmin mandale purushoyschaaya dakshino akshan purusha ethad
ubhayam sathyam . Means sathya is surya.The purusha in the suryamandala or the solar field
and his chaaya or shadow. Therefore the rishi who has done all the karmas according to
satisfaction and perfection ,towards the end of life meditate on his own athma which is the
swaroopa of sathyathma thus:
Verse 15.
Hiranmayena paathrena sathyasyaapihitham mukham
Thathwam chooshanapaavrinu sathyadharmaaya drishtaye.
The face of truth is hidden from view by a golden vessel.He,pooshaan,remove that covering.
Let me ,who has made sathya my dharma, see it . The one who has lived according to the
injunction of sathyam vada and dharmam chara has made his word and deed same.Such a
man is meditating. Therefore the words of confidence that I have made sathya into my
dharma. And also that he has the right to see the face of truth and no one can deny him that.
Verse 16.
Pooshannekarshe yama surya praajaapatya vyuha rasminsamooha
Thejo yathe roopam kalyaanathamam thathe pasyaami
Yosaavasou purusha :sohamasmi//
He ,Pooshaan,Ekarshe,Yama,surya,Praajaapathyaa,Reduce your rays into thyself. Let me
see your form which is resplendent(thejomaya)and auspicious(kalyanathama)Because I am
that purush. Sa asou purusha soham asmi .That purusha in the sun’s center is me.Aham
Brahma is experienced by this individual. By that adhikaara he asks his upaasanaamurthy,
the sun, the energy giver of the world of existence ,to concentrate his rays to the center and
allow him to see himself as the true self, as the solar purusha and enter him to become one
with him. This is the prakrithilaya of yoga. Synonyms of sun are used here.
1.pooshaa .The one who sustains and fills the jagath with annam and jeeva
2.Ekarshi.The one who travels alone as a rishi.
3 yama.The one who does samyama of all
4.prajaapathya.The son of prajapathi
5.surya.One who receives rasmi(ray)rasa(waters)and praana (life)and one who lets out these
and creates and sustains and destroys these .The one who is responsible for the
samsaarachakra on earth.The one who gives light to earth which is otherwise a thamograha
.The human being as part of earth knows that he/she too is a thamograha by birth into the
 567 
 

earth, but that is not the true nature and the true nature is energy or light from the sun. That
is why one says I am you, to the sun.Iam energy. I am surya.Therefore,the rishi does not beg
, but rightfully asks surya to reduce the rays so that he can see and enter his own dhaama or
swaroopa or prakrithi.The purusha with vyaahrithi as organs , existing in the solarmandala,
in the akaasa(spacetime)is existing within me (within my city or kshethra of this body)also
as praana,budhi and athmaroopa. Therefore,I am naturally you.And,I have lived a life of
satya and dharma, in words, thoughts and deeds and am having a right to see my swaroopa in
you .
This is a very extraordinary confidence and the sense of own swaroopa and this is seen in
the people who meditate on sagunabrahma as their own self.
The rishi is ready now to enter into the suns orb and leave his mortal body. Therefore he
continues:
Verse 17. Vaayuranilamamrithamathedam bhasmaantham sareeram
Omkritho smara kritham smara kratho smara kritham smara//
Let my praana become one with the vaayu .Let my energy be one with the agni.Let my body
become bhasma(ashes)And let the body be ended. OM.Kratho smarakritham smara kratho
smara kritham smara.
Om.Kratho,remember.Remember the kritha(the deeds). Kratho, remember. Remember the
deeds. During the last rites let my biological praana which is cosmic vaayu become one with
it. Similarly my energy and my body become one with cosmic energy and the elements of
the earth. Let the panchabhootha of the physical body merge with that of the cosmic body.
Let the subtle body(sookshmasareera)with only the gnaanasamskaara and its tendencies
reach by uthkranthi(going upwards)into the sun and merge with energy there.(The jeevathma
to the kaalaathma surya)Then the rishi requests the sookshmamanas to remember all the
good deeds he had done from childhood upto the day of death .It is the satya and dharma
and the gnaana which accompany the final journey of athma.Nothing else can accompany
him. No riches, no relatives, sons or consorts or friends. Only the good deeds, word and
thoughts. Only the satya and dharma and gnaana.Therefore the sookshmamanas is asked to
remember them while merging with the self in the cosmic suryaNaraayana.The rishi is
sathyasamkalpa.What he thinks becomes truth. Therefore his journey to his own self has
been successful.
Verse 18. Agne naya suthapaa raaye asmaan
Viswaani deva vayunaani vidwaan
Yuyodhyasmajjuhuraanameno bhooyishtaam
The nama ukthim vidhema//
Agne,You know all our deeds and all our gnaana.You,the light of the universes, Lead us
through the path of vidya.Let us be free of all defects(sins).Our namaskaara to you again
and again. The dakshinamaarga is the way to the pithruloka under the moon’s control and
under the attraction of the earth. And those who follow that comes back since it is having
endless cycles of deaths and births. Therefore the rishi wants to enter the path of the sun and
then from there to the path of the cosmic paramapurusha .The worship of agni (energy)within
oneself and in the cosmos is a symbolic karma for worship of universal energy.Now,during
his last breath, he says I am now unable to do the external worship, but by thoughts and
words I remember and do obeisance to you again and again ,and you,who is knower of all
the worlds knows my deeds and my words and thoughts.Therefore,lead me ,The light of the
world, through the path of vidya to the paramapada which has no punaraavrithy,is the last
wish.
This is a very short Upanishad with only 18 verses but in a nutshell it gives very profound
thoughts which purify our minds and intellects and makes our athma resplendent .
 568 
 

Brihadaaranyaka Upanishad
On December 24th 1980, from Kanyakumari Sannidhi street Chamus book center I got a
short explanation of Brihadaaranyaka Upanishad published by Sreeraamakrishnaashrama.The
day is significant for me because it was on that day we, me and my husband, took an oath
from the temple of Kanyakumari that we will live hereafter with Brahmacharya.After that, I
did swadhyaaya of the Upanishad for 17 years and read various versions of it. And then only
tried to put it into black and white in my own words.
As the caption suggests this is a very extensive treatise (Brihad) and is a very ancient one
too since it is part of the Aranyakaas created at the dawn of human civilization while our
ancestors were Aranyakaas or forest dwellers and later codified and incorporated into the
form of Upanishads by their successors, the dwellers of villages and cities. (For teaching
purposes as references). I had been sitting alone and doing mental analysis (manana) and
dhyaana of the great vakyas uttered by the ancients and the words as nectar flow into my
thoughts and onto the pen and the pages of my book like a ray of light carrying the amritha.
And I thought this ray of light emanating should be communicated and shared with posterity
before the physical body falls .Thus, the sudhasindhu was released out of its boundary
within my heartspace.
Brihadaaranyaka Upanishad belongs to the Maadhyandina and Kanwa saakha of
suklayajurveda.There are three kaanda in this.
1. Madhukaanda
2.Munikaanda.(Yaagnavalkyakaanda)
3.Khilakaanda
There are two chapters in each of these khaanda.Thus making 6 chapters containing 47
Brahmanaas.I have given the sub captions of Amrithavarshini, Suvarnatheertha and
Swachanda to the three khaandaas respectively.
Saanthipaadam is the same as Isavasya Upanishad.
Khanda 1 Madhumathi (Amrithavarshini )
Madhumathi ,is a bhoomika or plane attained by a great yogin according to
Pathanjalayogasoothra. The very fact that this khaanda is given that epithet shows that this
is revelations or visions of such a yogin.And each and every thought in the rishi’s mind
expressed as the sweetest honey ,rains amritha in the hearer/reader’s heart .Just like the raga
Amrithavarshini which is properly sung in suswara ,sruthi,and rhythms allowing one to
experience Laya.
Chapter 1.
Shaanthipaadam:
Om poornamada:poornamidam poornaathpoornamudachyathe
Poornasya poornamaadaaya poornamevaavasishyathe
Brahmana 1 Aswabrahmana.
1.OM Ushaa vaa aswasya medhyasya sira: /Suryaschakshurvaatha : praano
vyaathamagnirvaiswaanara: samvathsara aathmaaswasya medhyasya/Dhyou:
prishtamanthariksham udaram prithwi paajasyam disa : parswe
avantharadisa:parsava rithavo angaani maasaaschaardhamaasaacha
parvaanyahorathraani prathishtaa nakshathraani asthini nabho mamsaani/Uvadhyam
sikathaa :sindhavo gudaa yakricha klomanascha parvathaa oshadayascha
vanaspathayascha lomaanyudhyanpoorvardho nimlochajjaghanaardho yadvijrimbhathe
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thaddyothathe yadvidhoonathe thathsthanayathi yanmehathi thadvarshathi vaagevasya

vaak//
2.Aharvaa aswam purasthaan mahimaanuajaayatha thasya poorve samudre yoni
rathrirenam paschanmahimanuajaayatha thasyaapare samudre yonirethou vaa aswam
mahimaanaavabhitha:sambhabhoovathu:/Hayo bhoothwaa devaanavahadvaaji
gandharvaanarvaasuraanaswo manushyaan samudra evasya bandhu samudro yoni:
Om.Namaskaara to the great Guruparampara,who are the rishis of the vansa beginning from
Brahma,who instituted the sampradaaya(tradition)of Brahmavidya.For those who wants to
escape from samsaara and to become one with Brahma,the part from Vajasaneya
Brahmanopanishad starting with “Ushaa vaa aswasya”begins.The Brahmavidya known by
the word Upanishada ends samsaara.(Avasaadana =end).To cognize by pratyaksha and
anumaana , what is best and what is bad for humanity ,find out methods to ward off the
bad effects and the karma leading to them(problem solving capacity)are not things every
one can do.Therefore,the veda expresses only the good things and ways of achieving them
and help us. There is no need to depend upon seen world to cognize Veda. If a thorn pricks
the hand ,we feel pain. To know that the hand should be withdrawn as a problem solving,
we need not go to Veda. It is a natural reaction to the external world. Similarly ,one who
knows about the existence of Athma even after the end of physical body ,will not have any
desire for likes and dislikes or for problem solving to ward of anishta to make the life after
death a heaven. He does not desire heaven. In this respect a gnaaniis similar to an agnaani
who is called a materialist. The only aim of saasthra is to prove the asthithwa (truth/
existence) of Athma through cycles of janma.To give awareness of a satha(truth)which is
always truth and changeless. What happens to a dead man? Some say ,He is .Others say
he is not.Katha Upanishad after discussion of both views ends discussion as Asthithyeva
upalabdhathe.(Asthithwa is proved).Some of the jeeva enters different yoni and takes new
births, while others become sthaanu or sthaavara (inorganic objects and trees etc.).This is
depending upon individual karma (actions)and gnaana(wisdom).The Athma is swayam
jyothi(self luminous) Gnaana and karma follow Athma.By good deeds(punya)we are
again born as doer of good deeds(punyavaan).By papa(sin)we are born again as doer of
sins(paapi).But for an Athma which has become vignaanamaya,these dualities of good and
bad are not there. It is not touched by either of these. Since there is no direct experience of
the sense organs for such questions like ,
1 what are the forms or bodies that I will take in my next janmaas?
2.What all forms I have taken in my previous janmaas?
The thinkers (lokaayatha,Budhists)came up with a dialectic of opposite view that there is no
Athma or nihilism. According to Vainaasika group, an Aham (I)different from body is not
there. They think that the physically perceptible body alone exists and an Athma without
this lakshana does not exist. In veda, the existence and truth of the Athma is ascertained
with lakshana and the witness of darsithwa as experience (anubhoothi).Both by veda and by
the worldly signs expressed in the veda(as examples)the asthithwa of Athma is proved.
Meemaamsaka and logicians by the lakshana of Aham ,consider it as a kalpana originating
from our own minds. Therefore it has pramaana of both prathyaksh and anumaana. For
those who think there exists an athma within this seen physical body, and who believe in the
punarjanma and dehaantharapraapthy,and who wants to have a better life in next janma,the
Veda gives some injunctions or aachaarakriyaas.The karmakaanda is for this purpose. By
good deeds one has to remove all attachments and bondage, all likes and dislikes, and purify
words, deeds as well as thoughts. Then the next janma will be better and in that janma one
can attain Brahma is the reason why people do karmakaanda.(aachaara and yagna and
sathkarma)No one wants a degradation into the life of a sthaavara with limited intelligence
.Everyone needs development into higher realms. When the samskaara of the sciences
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(sasthra)become powerful in a human being, that person by his own mind acquires dharma
and achieves what he wished for. This could be in two ways.
1 Karma with gnaana or knowledge of what is done and how and for what.
2.Karma alone without accompanying gnaana.
If karma alone is done we enter the pithruloka.If karma with gnaana is done enlightened
devaloka and from there Brahmaloka.Therefore Sathapathabrahmana says :
Aathmayaajeenasreyaan devayaajina. The devayajin who does karma to attain devaloka has
sreyas.But the Aathmayaji has sreyas greater than devayajin because beyond Devaloka and
above them is Brahmaloka .The two types of karma with and without gnaana is remembered
in Manusmrithi as Dwividham karmavaidikam.If one does equal amounts of dharma and
adharma,one gets a manushyajanma.(human birth). The universe that is seen and which is
in the form of sadhya(achievable)and sadhana(the process of achieving)was existent
previously as unseen and subtle. Just like a sprout from a seed ,the samsaaraprapancha was
created by avidya.To be liberated from this samsaara,with projected signs of kriya (action )
karaka(the doer of action)and phala(effect of action) and explained as anaadi
(beginningless) anantha(endless)and anartha(that without meaning ), we need
Brahmavidya which is opposite to it.Brihadaranyaka Upanishad begins for generating
interest in Brahmavidya. The effect of knowledge regarding the Aswamedha(horse
sacrifice) is that, even without doing the sacrifice, just by meditation upon this manthra,we
can achieve. It is not karma(action)but up asana(meditation)that is important.Upaasana is
not part of action.Dhyaana and karma are not the same. The saying that Aswamedha is the
greatest among all karma is because of its effect of achieving both samashti(oneness)and
vyashti (many).All karma exhibits the subsequent births for a jeevaathma.Aswamedha
also ,as a karma has this effect. But ,to do manana(analysis)on that sacrifice of life, and do
meditation and up asana on it ,is Brahmavidya ,not action. All karma are associated with
Pathni(wife)Jaayaamesyaad….ethaavaanwe kaamaa(Br Upa 14.17)One can see this
naisargika( natural by birth)love for woman as wife,in every action. By son we get Human
loka.By karma ,the pithruloka ,and by aparaavidya the devaloka .This Loka which is with
name and form is explained by sruthi with three types of anna(food).The samsaaraprapancha
is which is seen is due to karma. Before origin of universe the three types of anna or
food(naama,roopa and kriya –name ,form, and action)were subtle and unseen. The sum total
of all the karma of all living things is the reason for the sprouting of the seen world as if
from a seed from it. The seen and unseen samsaara is made by avidya.Due to the kriya
,karaka and phala of all the gross and subtle things in the world,avidya was projected onto
the Athman.Athma is without any signs(lakshana),devoid of name, form or action,One,
eternal,and with swabhaava of sudhabudhamuktha (pure, intellect, liberated).It has no
differences as kriya,karaka,phala and has no moortha(with body)and amoortha (bodiless)
difference. Therefore it is not avidya.
What is aswa(horse)in Aswamedha ?
This is very important.Therefore ,first we have to meditate upon it and cognize it thoroughly.
Is Aswa an ordinary physical horse? Or something else ? There is a krathu(sacrifice)in its
name. There is praajaapathya with its name.
(Thannaamaankithathwathkratho:praajaapathyathwwacha:-Sankarabhaashya). The
seasons and star are named after that. Then is it possible to think of it just as a physical
animal form or as a sacrifice or as adevatha called Prajaapathy? The first mantra shows
this in detail.
Mantra 1.
The Aswa described after Pranava in this manthra is not an ordinary Horse. It is the seen
universe. This is to be cognized wholly with your medha(intellect)and therefore called
Medhya.Once you understand the universe ,you have to sacrifice it to attain Brahma. It is
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this sacrifice of the universe after knowing it with your intellect ,that is called Aswamedha.
The rishi says that the head of the horse is Ushas(dawn).The eye is surya(sun)Praana (life
breath)is vaayu (air).The open mouth is (Agni vaiswaanara(fire called the vaiswanara).The
Athma is Samvatsara(year)Buttock is heaven(dyou)and udara(stomach)is anthariksha
(between heaven and earth)Paada(feet)is prithwi(the earth). The sides are directions of
south,north,east and west.Ribs are the directions in Between (NW,NE ,SW,SE etc)The organs
are the seasons.The joints or parva are the months.(maasa) and ardhamaasa(halk months)Its
fixation is ahorathra(day and night).Bones are the stars.Maamsa(meat)is the nabhas (sky).
The partly digested food is the sandgrains(sand banks)and the anus is the oceans.Spleen and
liver are mountains.The hairs are the oushadi and vanaspathi(plant kingdom).The eastern
half is udaya(sunrise)and the western half is sunset (asthamaya).This Aswa expands
(vijrimbhana)enlightens(vidhyotha –lightening)and shakes its body.Thunder,lightening
,formation of clouds and rain happens. Its word is The Word.(Vaage Vaasya Vaag). This is
the description of the horse to be sacrificed .The expanding universe which shakes with the
electromagnetic field forces and energy fields, the vibrating universe of seasons and time
which we measure by astrophysical means is the Aswa of the rishi to be sacrificed by the
knowers of Brahma. It need not be killed.It cannot be killed also. Thus starts the
Brahmavidya of this Upanishad. Ushas here is Brahmamuhoortha..The 3/4th part of an hour
before sunrise.Sankara says, this is to remember the famous(prasidha)kaala(time) since the
sabda” vai “ is used.The head is the uthamaanga .It is Brahmamuhoortha,and it is the kaala
or time. The implication is, the best and the greatest and most important part of the
knowledge of the prapancha is time. The imagination of Aswa as Prajapathy or a devatha
has originated because of subsequent adhyaaropa of kaala,loka,devatha or prakaasa(light)in
order. This medha or gnaana is expressed by several generations of human race for a
prolonged period , and cannot be obtained by just one generation alone, and therefore ,as
the progenitor of generations of unknown previous generations ,the samgna (name)of
prajapathi was given. The similie used here is ,like Vishnuthwa is imposed on a idol of
Vishnu, the prajapathithwa is imposed on the aswa.It is just a symbolic representation for
understanding. After the head, the eyes are mentioned.The head is time and its eye is
surya.The vedanethra(eye of veda)as a vedangha(organ of veda)is jyothisha or astronomy
and the sun is the athma of kaala(kaalaathma).Athma is the perceiver of all .The
samvathsara being the athma of the horse, the center of the athma,samvathsara is the sun or
surya.
Because of the central position of surya ,the years and seasons happens. The samvatsara also
is an organ of the kaala ,a unit of kaala.The head(kaala)and athma(samvatsara)are fixed in
(prathishta)ahorathra(day and night)of the earth. Earth as the feet,sun as the central aksha.
The paada(feet)travel around the central aksha,and it is because of that we see the prathishta
of time and eye in ahorathra.Just as Aswa is fixed to earth by its feet, the universe with
space-time is fixed by its feet ,the earth for human beings to get this medha.Feet is fixed to a
base and moves. The earth is given these two attributes. Ahoraathraihikaalaathmaa
prathishtathyaswascha paadai: says Sankara.
The sun is a star. There are millions of stars near and far which we see. Because of their
whiteness and phosphorescence, and since they are comparable to the bone pieces scattered
on the funeral pyre(which also is called incidentally as chithi) they are compared to bones.
Even these starry loka have to be cognized with our subtle medha or intellect and then
sacrificed,says the rishi. From dawn to noon is the head to navel of the horse and it is
eastern hemisphere.From navel to the hoof is the western hemisphere and is from noon to
sunset. In this way, the day, the horse’s body and the two hemispheres of the globe are made
identical. The expansion and contraction(vikaasa,vikshepa)and the opening up of the mouth
with strong winds and lightening are mentioned.The word used Ghanavidaarana( the one
 572 
 

which splits cloud or any solid thing)for the electrical power of lightening is mentioned.
When the thunder booms the prapancha shudders .Both the sound and the electrical energy
when there is a major earthquake, and when there is monsoon are compared to the horse’s
behaviour. The sound and light come together and that is known to the rishi.The
condensation of water vapour in the clouds is compared to formation of urine in the bladder
of the horse and its release (rain)to urination. Then the rishi says, the word of this great
prapancha as horse is the vaak .The seen universe produce an unseen word .This is pranava
which is Brahmavaachaka.
If we split the word Aswa ,into its component letters we get,
A SA U A + M
A =1
SA =5
U=1
By giving a letter to a numeral, we get the 7 and repetiion of the first letter A makes it Eight,
the octave. The one or A is Brahma,eka.The five or sa is the prapancha with five elements.
And the next U is again one ,a cyclical return to the Brahma ,A .This revolving chakra is
samsaarachakra. The last ,makaara which also is 5 ,it can be written in both from right to left
and left to right. Adding the 5 of Makaara the number is 12 to 13 .The koshta in which the
swara of the octave is written. The sa is representing the Sava or jada aspect and AUM the
live energy aspect of the universe .Thus Aswa has both nonliving matter and living energy as
its being and everything is one with cosmic energy .
Manthra 2
The ahas or day in front is its greatness. Since the horse was born from it, the eastern ocean
is its yoni.(generative organ).The night on its back is its greatness. Since the horse was born
from it, the western ocean is its yoni.These two greatnesses were generated on both sides of
the Aswa.As a haya,it carry the deva.As a vaaji ,it carry the Gandharva.As an Arva it carry
the asura.As an Aswa it carry the human beings. Its relative is the oceans. The ocean is its
yoni. The eastern ocean as a golden shining pot and the western ocean as a silver shining pot
on either side of the surya as prajapathi is seen.(It is to represent this that a golden and silver
pot are kept on either side of horse in Aswamedha sacrifice).Since sun is seen emerging
from these oceans they are his yoni.Surya ,as samvatsaraprajapathy as a fast and great Haya
carry the deva.Haya has the following derivations and meanings.Hayagathou,Arvaa
Rugathou, Arya gathou,Vaji yajagathou etc.The meaning being that with the habit of going,
or with gamana(gamaka).The polar beings and the dark graham are felt as moving
(gamanaseela). Vaaja are the wings or Paksha.Medini says vajee baanaswa pakshishu.
Gandharva is having fast movement (gamana)and gamakaswara(to sing) and cognizes
gandha or smell (which is the main thanmaathra of earth) and come to earth with that
faculty. Gandharvasthu Nabaschare pumskokile gaayane cha mrigabhede thuramgame
antharaabhava dehe cha(Hymen).The vaayu or air which brings the soundwaves to
earth,and the carrier of the fragrances and the one who travels in the sky like a bird in sky and
a horse on earth giving the earth its youth back (every season in an year)as monsoons and
the springs is Gandharva.It gives fertility and beauty and music to the earth. The stars, the
thamograha ,and the winds are the deva and asura and gandharva which are carried in the
synonyms of Aswa as Haya,Vaaji and Arva.( Ha and Ya are the last and first of the
vyanjana other than sparsa which are madhyama,ushmav and ghosha.Ha is ghosha and ya is
the first madhyama). Aswa means that which expands.(Amarakosa) Aasuvyaapthou is the
derivation.The vehicles which carry human beings across the globe quickly ,is the meaning.
And since this Aswa is born in the sea and is related to the ocean, the Aswa or horse here is
the winds and the ships that carry the human beings across the sea on earth. This is also
representative of the twin Aswins ,the Aswathi star ,the first star on the zodiac in Indian
 573 
 

calendar .(This aswa was termed Hippalus by the first century Greek travelers in their
language .Hippo for them is a horse). In another sense the Aswa is the earth itself which
bear the burden of carrying the entire humanity. It is bound to the ocean of samsaara and the
ocean of eternity on either sides. Therefore Guru Nitya has said”-The sea,eastern and
western ,is equated to the supreme self by the commentator Sankara.We propose an
alternative to this,. As the horse is said to be bound to the sea, it is more appropriate to think
of it as the sea of samsaara(pp 20 Commentary to BR AR U.vol1). Sankara takes the Aswa
not only as the earth ,but also as the universe in which the solar system is included. He has
said that the ocean as relative to the Aswa is that pure yoni,from which the entire universe
originated. And that sudhayoni ,as the paramaathma. In the commentary to the 2nd
brahmana 3rd manthra,prajapaphy while meditating upon him/herself agni of prajapathi was
made into water and that was called Arka.The aapas is that waters.Not the gross oceans of
the earth alone. The samsaarasaagara ,the oceans of the earth etc become the golden ocean
of swara,the sooryaarkaraasi,depending upon our states of mind at a particular stage. In
swapnasthana it is swararnava of Paramaathma.In sushupthi it has no waves and is the pure
energy state of swaraarnava.,as samvithsaagara.In awakened states it may appear as the
great samsaarasaagara to be crossed.
Brahmanam 2 Agnibrahmana
1.Naiveha kinchanaagra aasmeenmrityunaivedamaavrithamaaseeth
/Asanaayayaasanaayaa hi mrithyusthanmano akuruthaathmanwi
syaamithi/Sorchannacharathasyaarchatha aapo ajaayanthaarchathe vai me
kamabhoothidi thadevarkasyaarkathwam kam ha vaa asme bhavathi ya
evamethadarkasyarkathwam veda//
2.Aapo vaa arkasthadyadapaam sara aaseethathsamahanyatha/Saa
prithweeabhavathasyaamasraamyathasya sraanthasya thapthasya thejoraso
niravarthathaagni//
3.Sa thredhyaathmaanam vyakurudadityam thritheeyam vaayum sa esha
praanasthredhaa vihitha:/Thasya prachi diksiro asou chaasou chermou/Athasya
pratheechi dikpuchamasou chaasou cha sakthyou/Dakshinaa chodeechi cha parswe
dhou:prishtam anthariksham udaramiyamura:/Sa esho apsu prathishtitho yathra kwa
chaithi thadeva prathithishtathyevam vidwaan//
4.So akamayatha dwitheeyo ma athmaa jaayethethi sa manasaa vaacham mithunam
samabhavadasanaayaa mrithyusthadyadretha aaseethsa samvatsaro abhavath/Na ha puraa
thatah: samvatsara aasa thamethaavantham kaalamabibha:/
Yavaathsamvatsarasthamethaavatha:kaalasya parasthaadasrujatha/ Tham jaatham
abhivyaadadaathsa bhaanakarothsaiva vaagabhavath//
5.Sa ekshatha yadi vaa imamabhimaam sye kaneeyonnam karishya ithi sa thayaa vaachaa
thenaathmanedam sarvamasrijatha yadidam kinchachoryajuumshisaamaani
chandaaosi yajnaanprajaa:pasoon/Sa yadyadevaasrijatha thathaduthamaghriyatha
sarvam vaa atheethi thadaditheradithithwam/Sarvasyaithasyaathaa bhavathi
sarvamasyaannam bhavathi ya evamethadadithitheradithwam veda//
6 sokaamayatha bhooyasaa yajnena bhooyo yajeyethi .Sosraamyathsa thapothapyatha
thasya sraanthasya thapthasya yasee veeryamudakraamatha.Praanaa vai yaso veeryam
thathpraanoshoothkraantheshu sareeram swayithumadhriyatha thasya sareera eva mana
aaseeth
Sl 7 Sokaamayatha medhyam ma idam syaadaathmanvyanena syaamithi.
Thathoscha:samabhavadyadaschathanmedhyamabhoodithi
thadevaaswamedhasyaaswamedhathwam. Esha ha vaa aswametham vda ya enamevam
veda. Thamanavarudhyaivaamanyatha.Tham samvathsarasyaparasthaadaathmana
aalabhatha. Pasoondevathabhya:prathyoham. Thasmaath sarvadevatyam prokshitham
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praajaapatyamaalambathe. Esha ha vaa aswamedho ya esha thapathi thasya samvatsara

aathmaayamagnirarkasthasyeme lokaaa aathmaansthaavethaavarkaaswamedhou.So
punarekaiva devathaa bhavathi mrityurevaapa punarmrityum jayathi nainam
mrityuraapnothi mrityurasyaathmaa bhavathyethasaam devathaanaameko bhavathi
Manthra 1
In the beginning nothing existed. Everything was covered by mrityu.Hunger is mrityu. That
hunger desired ‘:”Let me have mind” Then mind was born. Mind Practiced worship of itself
and thus aapas was formed” When I was doing worship(archatha) this “kam”was born.
From this was born the arkathwa of Arka”The one who understands the arkathwa of arka in
this way ,always gets kam.” There was nothing in the universe. No universe existed .No
human beings to see it either. That means there was no mind or intellect to grasp anything in
the vast field of energy which was indivisible into forms and names. Before a mind is born
,even if the universe exists it is not known either. The state of neither cause nor effect is
called emptiness by the soonyavaadins. But even when there was nothing seen and no one
to see, the root cause of universes as energy or subtle chaithanya existed .Therefore it is not
mere emptiness. It is existence of something which is not yet manifested as a tree within a
seed. The soonyavaadins think that if the naked eyes cannot see something it does not exist.
But this is negated by the example of a seed . Within the seed we find nothing .But there
exists the full potential for a tree to become manifested . To adorn a vandhyaaputhra(son of
woman who has never had son)with a sky flower is something which will never happen. But
here ,the effect (universe)is covered with the cause(death) and that is the hunger of desire
.The desire is hunger and death is that. The desire to create became the cause for creation. In
the state of pralaya the massless energy(without pindaakaara)with no shape or form as the
heat of desire alone filled the field. But in it was embedded the creation, the entire system of
universes as if a tree within a seed.The manifestation of something is the acquisition of its
knowledge. Thus cognizance of it is the real manifestation of a universe.For that a mind
with intellect is needed. The covering can be in two ways. 1.The object is not seen due to
some obstacle from our eyes ,may be by a wall or by darkness. Only when it is removed we
are able to see it
2.The object may be too subtle so that the gross eyes cannot see them. Therefore, to say
that ,if the eyes cannot see a thing ,it is emptiness (by soonyavaadins)cannot be always true.
The sight depends on the ability of the seeker to see as well as the subtlety of the object seen
and obstacles in the path of light to our eyes.If you remove the wall, or light a lantern to
remove darkness, we can see the hitherto hidden thing. If the eyes are given treatment for its
disorders we can see hitherto unseen things in their true nature. And if we have sharpened our
equipments of sight we can observe the subtle things as well.Sankara in his commentary says
,the effect which is within the cause may become the cause for several other effects. Hence
if we try to destroy that karya(effect )what will happen?
Thathra yadi poorvaabhivyakthasya kaaryasya pindasya
Vyavahithasya vaa kapaalasya vinaasa eva yathna:
Kriyetha thadaa vidalachoornam dhyapikaryajaayetha.
When we destroy the panda(object with mass)we get choorna(fine dust).Even that dust is an
effect and it has a cause. Therefore we have to again resort to another action to find out its
components. To say that there is no such object is equivalent to saying there never had been
such an object and never will be. No one imagines such a thing which never had existed
before and no one can create such a thing. The universe is not like that. The four types of
abhaava are
1.praagabhaava .It was not existing before. Later created .For example .Aero plane .
2.Pradhwaanaabhavam.It existed .but now does not exist.(like the dinosaurs)
3.Anyonyabhaavam.One negating the other.
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4.Athyanthaabhaavam eg the horn of a hare,akaasapushpa,and vandhyaaputhra etc.which

can never happen. The relation between prapancha and Brahma is ayuthasidha (which
cannot be separated from each other).The relation between panda and oorja also is like
that,ayuthasidha.Therefore ,before the panda and the prapancha became manifested, they
have existed in the form of oorja and Brahma. The desire of death is to swallow everything.
Because it is the great hunger. The great hunger enveloping all in its fold had covered the
prapancha in the beginning .That is everything was enveloped in the powerful oorja state or
energy state before creation. Intellect also has the desire to engulf all knowledge and it has a
satiation for knowledge. By this dharma, the desire for knowledge also is compared to the
hunger or mrityu.This prapancha is the ever-increasing hunger for knowledge of
Hiranyagarbha.It is Hiranyagarbha’s intellect.(Hiranyagarbha was the first who created
yogasasthra and samkhya in the Vedas and later on discovered for humans by Kapila).
Therefore it is said that mrityu(of intellect)created the mind .Mind can do thinking and can
also imagine and is the tool for observing and analyzing(manana)the knowledge . Why was
this created ?For self worship. To understand oneself by thinking about it and worshipping
it.(For Athmaarchana).From this process of thinking and analysis of the self by the mind,
the aapas which is rasaathmika is created. We find Rasa or enjoyment from this process
which Is called aapas.Rasa is our power of enjoyment ,our tastes and is in the water and
tongue .The Arka in Aswamedhayagna is the Agni.The reason is:- Archanaath sukhahethu
poojaa kaaranaad apsambandhaacha agnerethad gounam naamaarkka ithi”. The AR of
archana and the kam of sukham and udakam (the first and last letters) make the arkkam.
The enjoyment in the self worship(athmaarchana)and its bliss and enjoyment is the yoni or
cause from which the sun was born. Who is that Arkkan?
Manthra 2.
Aapas itself is Arkkan.The prithwi or earth is the dense foam of the same water. When he
was heated and tired his Thejorasa or energy as rasa( water)rained. There is no difference
between the fire ,sun ,water and earth in its form of Thejas or energy .Note that this is the
most modern concept of our science as well. The cause for Arka is aapas and the cause for
water on earth is the heat of sun and the earth is only the condensed form of the water.(gas,
liquid and solid states of the same energy).Therefore agni is in the aapas.And in the sun too.
(Without these life is not possible and hence biological energy on earth is sun and water ).
Just like the foam on the top of the churned curd becomes butter, the churned energy ocean
had its foam condensed to form the solidified earth. This is seen from the burning lava
within the earth’s womb even now. When earth was created ,the prajapathy as death or
hunger was satisfied and tired. The sweat of the prajapathy (from biological energy in
human beings)is the rasa of his thejas.(energy).That is agni .The first prajapathy in the solar
system is the sun ,formed as the union of cause and effect ,within the anda(egg)of Brahma.
He is the representative of the Virat for the solar system and the living beings on earth. The
water cycle is here mentioned. The ionic energy ocean in stars is a within a field of energy
called samvithsaagara where there are no forms or divisible matter. The Yogin’s chitha in
Samadhi also is like that, a samvithsaagara. .In that which is heated by Samadhi(Tapas)by
Athmavichara is awakened the intellect and thinking mind. The prapancha is a thought in
the prajapathy.That thought appears first as a foam and then condense with a definite form
into the universes, solar and stellar systems .From the heated sun, a solidified piece of earth
is separated and falls down. This is the process by which all prapancha was created. The
oorjarasa of the center of the heated body of gases flows as its lightrays .When it is taken up
by the earth ,the life energy is created and the intellect is created .Both life and the power of
intellect are also transformed forms of energy. Because the energy for earth is from the sun
and without that energy we cannot start the food cycle(from plants)and we cannot live or
 576 
 

think ,Sun is called Aadideva ,The Aaditya .Because he is the water of earth,he is the Arkka
too.
Manthra 3.
He was one.He divided himself into three.One third became the sun.One part became
Vaayu. This praana divided itself into three.The east became the head.The southeast and
northeast became the arms.The west became the backside or pucham.The southwest and
northwest are the bones of the pelvis. The north and the south are the two sides. The
dyov(heaven)is the buttocks. The earth is the body fixed in aapas.And anthariksha is the
udara(stomach)One who knows this division can get dwelling places wherever he goes. The
sun, the winds and the earth are the three parts mentioned.The relation of these two is clear
because all these are one, which is divided for the sake of understanding of the one who
dwells on earth. The facing to the east where the sun rises and then dividing the directions as
his own body parts is mentioned which we still teach young children for teaching directions.
If one knows the directions in this way and the directions of the wind one can go to any
place on the globe and apply the same there and dwell. The importance of this statement has
to be noted. Because it is said during the dawn of human civilization.
Agni and vaayu and the sun ,their interdependence and the dependence of earth and its
beings on these three forms of energy is brought out.How the one energy by transformation
of energy became different types of energy and made filling with samkhya
(samkhyaapoorana) is also said denoting the dawn of mathematics. The Athmaroopa was
Eka.That was destroyed by the Athma itself which is Mrityuroopa ,for creation of several
new universes. The mrityu is the division of the ONE into the many .The formation of
organs for an organless ,bodiless Athma is mrityu.Whatever is amritha and aroopa is eternal
and whatever is mritha and with roopa is having birth and deaths. So ,the creation of the
many is seen as the death here. Not vice versa. The prapancha with form is agni or fire. It is
the hunger which is never satiable. The saroopa and saguna prapancha is having its
prathishta(fixed )in the aroopa and nirguna ocean of energy (thejorasi as samvithsaagara).
Samsaara exists in samvith.Sruthi says Eva mime loka apswantha.The prapancha has
gathiseela.The beings on earth also is gathiseela like the prapancha,and its representative the
earth. Wherever it goes it gets a prathishta there. Therefore it is both moving and fixed ,both
saayana and nirayana.This is the state of the Brahmagnaani also. The oneness of cosmic
energy and the bioenergy and the power of knowledge in human neurobiological energy are
thus unified .
Manthra 4
He desired. Let me have a second soul/Athma.The hunger that was mrityu , divided mind
and vaak equally as two(a mithuna or twin).From that rethas (semen)was born the
samvatsara. (The year)Before that samvatsara was not born. He was in the womb for one
year and then delivered. When he was born the Mrityu with its open mouth came near to
devour. The newborn baby made a sound “ BHAAN”.This became the word.(Vaak). The all
swallowing mritue wanted to create another being from him during the pralaya (while he
was alone).He meditated in mind as before, the vaak with the thrayeelakshana as “Let me, the
one become two”.The process is as before. That means it has been repeated several times
before.The creation of universe and of knowledge of it are not new things but repeating in
timespace forever. When hunger for creation meditated on the word ,in his mind(it was a
thought.Not yet expressed as external word),the thought and mind were created first. They
are twins and equals. This seed was within the womb for one year in the chithagarbha.And
after observation and analysis for a minimum of one year only we can say about the
seasonal energy changes and wind movements and the movements of the earth and its
related bodies. Therefore the first son or the samvathsara(the first astronomer)was born after
a minimum of one year pregnancy of thought and mind as twin energy.(A mithuna).When
 577 
 

the first creation was born ,due to its nature of all swallowing character the creator himself
came to devour it. The child was afraid. The emotion of fear occurs when one recognizes
“another” from self and it is natural when the one is made into two. The fear of Avidya of
destruction, made the child utter a word “Bhaan”.Thus was born the first vaikhari word the
Vaak.The origin of spoken word and the origin of measurement of time are both shown
here. The birth of the first astronomer is also indicated.He understood by observation ,and
by thoughtful analysis the time measurements and divided the timeless into different times.
He was afraid of his end or death and thus the end of his newfound knowledge. Therefore in
him the word for teaching to the posterity (educating others)has to be born. The eternity of
the science is in language acquisition and transference of knowledge. The commentary of
Nitya shows the need of word and thought.” The word comes only after the mentioning the
imperative need for the word to occur. The need is the danger of annihilation if one does not
think(pp37 vol 1).Guru Nitya also connects the word Bhaan to the word Phaan or phani .This
is very pertinent since the phani were the serpent kings of yogic tradition in Rgvedic India
and from those times upto Jain and Budhist times the language,trade ,commerse,economy
and knowledge systems were with them. And even in the western references the Phoenicians
is only a corrupted word for the phani.
Manthra 5
He thought. If I swallow this, I will get only very little food. By that word, with his own
Athma he created all that is seen here. The Rk,Yajus,Saama, chandas,yagna,praja,and
pasu(animals) and everything else were thus created. Whatever did he create ,He swallowed
them .Everything is his food. He is athaa(one who swallows or eats)This is the Adithithwa
of Aditi.One who knows this, becomes the enjoyer(eater)of everything. Everything will be
annam(food)for him. The synonyms of the first mother or prajapathy is Adithi and death ,the
great creator as well as swallower of everything. Yajurvedasamhitha says,Adithi
dyoradithirantharikashamAdithirmaathaa sapithaa.The father,mother,the sky and
anthariksha and the death are all Adithi.She is creator ,sustainer and destroyer and is the first
prajapathy.The viswaroopa of the kaala ot time is its three powers of creation,sustenance
and destruction. All are in one. The entire universe is annam for Adithy and for the gnaani
who knows this. Everything merges within the athman of the gnaani.He enjoys the entire
universe with his thoughts, mind and intellect .The universe is food for his thoughts
.Therefore the gnaani is equivalent to Adithi,the enjoyer of entire universe.
Manthra 6,
He desired:Let me do again, yagna of the greatest .He tried.He was heated up by great
thapas.From the heated and tired one ,yasas(fame)and veerya (virility/ fertility) came
out.Praana itself is the fame and veerya.When praana came out the body became swollen.
Even then the mind was within the body. The great sacrifice of creation and destruction of
universe is not new.That is why the word Again is used. This is a cyclical process repeating
again and again. This cyclical nature is cognized by the gnaani,not the single process. Only
then the continuity of the universes and the continuity of knowledge in human races for
beginningless ,endless periods will be cognized.Otherwise,we may think that we are the first
people to get this intellect and may become vain glorious and proud. The expansion and
contraction of universe as well as the medha (intellect)that cognizes this are continuous
forever. For those who do thapas to attain great things we see the fame and economic
prosperity and their children thrive well .When such people die the praana virility and fame
also goes out . Once the praana is gone the body becomes swollen .Even then the mind
tries to remain in the body for some more time. The mind is the shadow of the body.
Therefore it is reluctant to go up, till the body is destroyed in fire and merge with the five
elements. The character of mind is explained in a different manner also. The virility and the
body and the fame of his virile acts end with death. But his thoughts and words(spoken and
 578 
 

written)outlive the person into several generations. The first word Bhaan is thus the word
derived from the thought of protecting oneself and all thoughts and words of protection of
culture ,civilization,knowledge etc are left behind even after death of body. The body
became amedhya(impure)after death, but the Medha is never amedhya and is cherished
forever. In this sense the Aswamedha or the intellect of the sacrifice is continuous. The
Digvijaya of the medha is witnessed in the words of Sankara,Kaalidaasa,Varahamihira,Vyasa
, and Susrutha etc in old times and of Einstein, Newton etc in modern times. The intellect or
medha has no death though the body dies.
Manthra 7
He desired;” Let this be my Medhya.With this let me be with Athma”.Since it have expanded
(Aswath) it is Aswa(Horse)Therefore it is medhya..This is the Aswamedhathwa of the
Aswamedha.The one who knows thus, knows Aswamedha.(Expanded medha or intellect).
He controls it and does manana and dhyaana.After one year attains the Athma.(own
swaroopa)He decided each animal as each devatha.He depends on the praajaapathya which
is for increasing each animal’s race. The one who is heated(thapas)Aswamedha is for him.
This agni is Arkka.These universes are Athma.These two Arka and aswamedha are that
Ekadaiva,called Mrityu .The one who knows this has conquered Mrityu.Mrityu cannot reach
him.Mrityu has become his own Athma.He has become one with all the devatha. The prayer
is to make both the body and mind pure and worthy of sacrifice .The dead body is swollen
and to be sacrificed for the funeral fire. But the mind also is swollen and expanded covering
the entire universe and beyond. From the first experience of fear when born, and made the
first sound of Bhaan,the entire life of study,experience, wisdom,and enjoyment of the
world has made the mind expanded .To enter into a new life, even these have to be
sacrificed. Therefore keep them clean and without attachment. The body, mind and intellect
are to be pure and worthy of sacrifice .That is Adhyaathma. Now take up the entire
universes. They are aswath since they expand. This expanding universes has to be sacrificed
in the contracted universe of pralaya.Only then a new one is created by the Paramathma.He
sacrifices the expanded universe in his Samadhi chitha which is concentrated as a single
point. Just as the process done by a yogin of his mental and intellectual world. In this way ,a
series of prajapathy and series of races of plants and animals continue creation and sacrifice
of themselves and this eternal process is the aswamedha.It is a type of offering athmapinda
to mrityu.The expansion and purity is for being worthy of sacrifice. The person who
understands aswamedha in this way, cuts off the bondage of his/her mind which is having
mananaseela(habit of analysis) from the sense organs and their vishaya (sense organs are
the log by which aswa is bound to vishaya).By the meditative mind for at least one year he
meditates on samvathsara which is kaala(time )unit. Because as already said the Athma of
Aswa is samvatsara.(This is athmadhyaana).By athma alone is meditated here. Every living
thing has a devatha as its prajapathy or generator of race.This prajapathy is the devatha
which is selfluminant(prakaasa)..The difference is only in the degree of luminosity.
According to the ratio of light in each type of living thing,its mind can reach cognition of
certain subjects.The one thing which is common for all living things is the process of
increasing their progeny by Maithuna (pairs) and for this expansion(which also is
aswath)they become prajapathy and create own races.Prajapathya is also a thapas.Before it
one has to do thapas(brahmacharya period).This creates heat and strength(veerya).The
prajapathy after thapas creates his race. The time and space are his athma for this
purpose.The limited time spaces of a samsara life is to be sacrificed in the eternal
samvithsagara which is limitless. This is aswamedha.And one who meditates and cognizes
that samsaara and the samvith saagara and conquers and sacrifices the samsaara has
conquered death and become eternal In him exists the athma of entire creation as
One.(advaitha experience)Therefore he is Sarvathmaa.
 579 
 

Brahmana 3 Udgeethabrahmana.
Sl 1 Dwayaa ha praajaapatyaa devaaschaasuraascha .Thatha:kaaneeyasaa eva devaa
jyaayasaa asuraastha eshu lokeshuaspardhantha the ha devaa
oochurhanthaasuraanyajna udgeethenaaatyayaamethi
Sl 2 The ha vaachamoochusthwam na udgaayethi thathethi thebhyo vaagudgaayatha.Yo
vaachi bhogasthwam devebhya aagaayadhyath kalyaanam vadathi thadaathmane. The
viduranena vain a udgaathraatyeshyanthethi thamabhidrutya paapmanaavidhyansa ya: sa
papmaa yadevedamaprathiroopam vadathi sa eva sa paapmaa
Sl 3 Atha ha praanamoochusthwam na udgaayethi:thathethi thebhya:praana uda
gaayadhya:praano bhogastham devebhya
aagaayadhyathkalyaanamjighnathithadaathmane. The viduranena vain a
udgaathraatyeshyantheethi thamabhidrutya paapmanaavidhyansa ya:sa paapmaa
yadevedamaprathiroopam jighnathi sa eva sa paapmaa
Sl 4 Atha ha chakshuroochusthwam na udgaayethi.Thathethi
thebhyaschakshurudgaayadyaschakshushi bhogastham devebhya aagaayadhyam kalyaanam
pasyathi thadaathmane.The viduranena vain a udgaathraatyeshyantheethi thamabhidrutya
paapmanaavidhyansa ya:sa paapmaa yadevedamaprathiroopam pasyathi sa eva sa
paapmaa
Sl 5 Atha ha srothramoochusthwam na udgaayethi. Thathethi
thebhya:srothramudgaayadhya:srothre bhogasthamdevebhya aagaayadhyathkalyaanam
srunothi thadaathmane. The viduranena vain a udgaathraatyepyantheethi thamabhidrutya
paapmanaavidhyansa ya:sa paapmaa yadevedamaprathiroopam srunothi sa eva sa
paapmaa
Sl 6,Atha ha mana oochurathwam na udgaayethi.Thathethi thebhyo mana udgaayadhyo
manasi bhogasthwam devebhya aagaayadhyathkalyaanam samkalpayathi thadaathmane
.The viduranena vain a udgaathraatyeshyantheethi thamabhidrutya paapmanaavidhyansa
ya:paapmaa yadevedamaprathiroopam samkalpayathi sa eva sa
paapmaivamu khaluethaa devathaa:
paapmabhirupaasrujannevamenaa:paapmanaavidhyan
Sl 7 Atha hemamaasanyam praanamoochusthwam na udgaayethi.Thathethi thebhya esha
praana udgaayathe viduranena vai na udgaathraatyepyantheethi thamabhidrutya
papmanavivyathsan.Sa yathaasmaanamrituaa loshto vidhwamsethaivam haiva
vidhwamsamaanaa vishwancho vinesusthathaam devaa abhavanparaasuraa:,
Bhavatyaathmanaa paraasya dwishanbraathruvyo bhavathi ya evam veda.
Sl 8 The hochu:kwa nu sobhoothyo na ityamasakthetyayamaasyentharithi soyaasya
aangirasongaanaam hi rasa:
Sl 9 Saa vaa eshaa devathaa doornaama dooram hyasyaa mrityurdooram ha vaa
aasmaanmrityurbhavathi ya evam veda
Sl 10 Sa vaa eshaa devathaithaasaam devathaanaam paapmaanam mrityumapahatya
yathraasaam disaamanthasthadgamayaanchakaara thadaasaam paapmano
vinyadadhaathasmaanna janamiyaannaanthamiyaannethpaapmaanam
mrityumanvavaayaaneethi.
Sl 11 Saa vaa eshaa devathaithaasaam devathaanaam paapmaanam
mrityumapahatyaathainaa mrityumatyavahath
Sl 12 Sa vai vaachameva prathamaamatyavahathsaa yadaa mrityumatyamuchyatha
sognirabhavathsoyamagni:parena
mrityumathikrantho deepyathe
Sl 13 Athapraanamatyavahatsa yadaa mrityumatyamuchyatha sa vaayurabhavathsoyam
vaayu:parena mrityumathikraantha:pavathe
Sl 14 Atha chakshuratyavahathyadhaa mrityumatyamuchyatha sa
 580 
 

aadityobhavathsosaavaaaditya:parena mrityumathikraanthasthapathi
Sl 15 Atha srothramatyavahathadyathaa mrityumatyamuchyatha thaa disobhavamsthaa
imaa disa:parena mrityumathikraanthaa:
Sl 16 ATha manotyavahathadyathaa mrityumatyamuchyatha sa chandramaa
abhavathsosou Chandra:parena mrityumathikraantho bhaatyevam ha vaa enameshaa
devathaa mrityumathivahathi ya evam veda
Sl 17 Ayaathmanennaadhaymaagaayadhyadwi kimchaannamadhyathenenaiva
thadadyatha iha prathithishtathi
Sl 18 The devaa abroovannethaavadwaa idamsarvam yadannam thadaathmana
aagaaseeranu nosminnanna aabhajaswethi the vai maabhisamvisathethi thathethi
thamsamantham parinyavisanthi. Thasmaadyadanenaannamathi
thenaithaaasthupyanthyevamha vaa enamswaa abhisamvisanthi bharthaa swaanaam
sreshta:pura ethaa bhavatyannadodhipathirya evam veda ya u haivamvidam sweshu prathi
prathibubhoorshathi na haivaalam bhaaryebhyo bhavatyaha ya evaithamanu bhavathi yo
vaithamanu bhaaryaanbubhooshathi sa haivaalam bhaaryebhyo bhavathi
Sl 19 Soyaasya aanghirasongaanaam hi rasa:praano vaa angaanaam rasa : praano hi va
angaanaam rasasthasmaadhyasmaathkasmaachaangaathpraana uthkraamathi thadeva
thachrushytyesha hi va angaanaam rasa:
Sl 20 Esha eva 3 brihaspathirvaagvai brihathi thasyaa esha pathisthasmaad
brihathspathi:
Sl 21 Esha u eva brahmanaspathirvaagvai brahma thasyaa esha pathisthasmad
brahmanaspathi:
Sl 22 Esha u eva saama vaagvai saamaisha saa chaamaswethi thasmaamna:
saamathwam.Yadveva sama:plushithaa samo masakena samo naagena
sama ebhisthribhilokai:samonena sarvena thasmaadveva saamaasnuthe
saamna:saayujyamsalokathaam ya evamethathsaama veda
Sl 23 Esham u vaa udgeetha:praano vaa uthpraanena heedam sarvamuthabdham vaageva
geethocha geethaa chethi sa udgeetha:
Sl 24 Thadvaapi brahmadathaschaikithaaneyo raajaanaam bhakshayanthuvaachaayam
tyasya raajaa moordhaanam vipaathayathathaadyadithoyaasya
aangirasonyenodagaayadithi
vaachaa cha hyeva sa praanena chodagaayadithi
Sl 25 Thasya haithasya saamno ya:swam veda bhavathi hasya swam thasya vai swara eva
swam thasmaadaarthwijyam karishyanvaachiswaramicheth thayaa vaachaa
swarasampannayaarthwijyam kuryaathsmaadyajne swaravantham didrikshantha eva.Atho
yasya swam bhavathhi bhavathi haasya swam ya evamethathsamna:swam veda
Sl 26 Thasya haithasya saamno ya:SUVARNAM VEDA bhavathi haasya suvarnam thasya
vai swara eva suvarnam bhavathi haasya suvarnam ya
evamethathsaamna:suvarnam veda
Sl 27 Thasya haithasya saamno ya:prathishtaam veda prathi ha thishtathi thasya vai
vaagaiva prathishtaa vaachi hi swalpesha ethathpraana:prathishtitho geeyathenna ityu
haika aahu:
Sl 28 Athaatha:pavamaanaanaamevaabhyaaroha: Sa vai khalu prasthothaa saama
prasthouthi sa yathra prasthuyaathadethaani japeth.Asatho maa sadgamaya thamaso vaaa
jyothirgamaya mrityrmaa amritham gamaya ithi mrityurvaa asadsadamritham
mrityormaamritham gamayaamritham maa kurvityevaithadaaha.Thamaso maa
jyothirgamayethi mrityurvai thamo jyothiamritham mrityormaamritham gamayaamritham
maa kurvityevaithadaaha. Mrityormaamritham gamayethi naathra
thirohithamivaasthi.Atha yaaneetharaani sthothraani
 581 
 

thesuaathmanennaadhyamaagaayethasmaad theshu varam vrineetha yam kaamam

kaamayetha tham sa esha evamvidudgaathaathmane vaa yajamaanaaya vaa yam kamam
kaamayathe thamaagaayathi thadvaithallokajideva na haivaalokyathaayaa aasaasthi ya
evamethathsaama veda .
Manthra 1:-The children of Prajapathy are of two types. Deva and asura.The deva are less in
number and asura are more. They had a war for getting this world.Devaas said: “Let us, with
Udgeetha in the yagna win over the asuraas”.
In the logic of Aswamedha , which is Mrithuaathmabhaava(Athma as Mrityu) the ultimate
gathi attained by the actions associated with wisdom was said. But how did the actions and
wisdom of Mrithwaathmasadhana originate? How can we generate such karma and gnaana
again? These are explained in Udgeethabrahmana.The effect of Udgeetha is
Agnyaadityaathmabhaava. (Agni and Aaditya as Athma).In reality agni,Aaditya and Mrityu
are different bhaava of the same (eka).It is with association of sin as impurities ,that births
and deaths happen again and again. In praajaapathyavratha there is natural sin. The sin here is
the desire of human beings.The kaama makes human beings lesser individuals and this state
of alpathwa is called Asu.Asurathwa is the enjoyment in that kaama or sin. To enjoy the
sinless thoughts and become resplendent and enlightened is the nature of Sura(Deva).The
sura or soori are less in number.The deva for becoming sinless did Jyothishtoma yagna and
depended on Udgeetha for it.The sabda “ha”denotes a nipaatha ,which shows the past
history .The present prajapathy in his past life had enjoyed with his sense organs like Vaak,
in sin. They became illumined with the knowledge derived from saasthra and thus ,in
present janma he became a deva (Sankarabhaashya).The world of the indriya(sense
organs)is the body of prajapathy itself. The desire in the enjoyment of worldly things pull
him to one side saying”This world is mine”. The knowledge in the sciences say ,”No it is
mine”and pull him to the other side. By this,prajapathy became stresses or pressurized by
two types of desires. In this war of good and bad, when the deva and the dharma win,
human beings awaken to the level of prajapathiloka.(The world of prajapathy).This
awakening and arousal is called Brahmanya.When asurapaksha and adharma win over, there
is a fall into dark worlds of the sthaavara(nonliving objects).If both are equalized the next
birth is as a common man. The deva started to grasp praana and meditate on udgeetha.The
action they did here is control of praana and japa of manthra.The meditation of manthra is
the analysis of gnaana here. The kriya(action)of obtaining a devatha by manthrajapa is
called Abhyaaroha(aarohana)or rising above the normal level. The opposition say that this
and the analysis of gnaana are not related. To this Sankara says:-By the utterance Ya evam
veda, gnaanam or wisdom is mandatory. In karmakanda the udgeetha was earlier mentioned.
Here it is not said. Here it is the vidyaaprakarana.The vaikharijapa(uttered japa) which is
called abhyaaraoha is anitya(which ends)The japa that is done always in the mind, and
analyzed(manana)is called nityasravana(eternally heard)and this internal japa or dhyaana is
needed for vignaana.Only with this praanajapa one can cross over and win mrityu.” To
remove the doubts about the purity of praanajapa in his opponents he continues:” If a person
mistakenly understands a man in a pillar, or a friend in a foe, this viparyaya(opposite)gnaana
will not give hi, good results. The results will be also opposite to what is intended. This we
see in our daily lives. Therefor,instead of understanding and meditating on Own Athma
with praana as Iswara itself, declaring that there is no Iswara,no Athman and Praana is not
pure either ,is aviparyaya .By mistaking praana as impure and Athma as impure, or
nonexistent the opposite effects are obtained. Our own mind become impure is the only
effect obtained.” The opposition raise a question” Is not the saasthra following a wrong path
if it asks to meditate on Athma with name and form ,as Athmeswara?” The reply of
Sankara is important.” We meditate on an idol of Vishnu the real Vishnu who is
everywhere. It is the same way you are asked to meditate on your own athma as Iswara or
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Brahma. It is with wisdom that the name and form are not the real God, but Athma is iswara
the meditation is carried out. We know the idol is only a symbol of Vishnu. In the same way
the jeevathma in you Is the symbol of Brahma. There is no point in doing the rituals alone
without cognizing the real meanings. The Vishnu which is everywhere ,is in the idol also
and hence it is perfectly right to use it as a symbol for meditation. This is the applied
knowledge which vedantha gives for meditation using a symbol. If we switch on, the light
will shine.the TV will function. Refrigerator works. Without knowing the science behind
their functioning also we can do the switch on and enjoy the effects of science. But these are
not the scientists but common men. Similarly there are college/university students who
experiment with science in their laboratory. They learn the methods said by the past
scientists and repeat the same experiments done by ancestral scientists to prove something,
and use the learning not as science but as a tool for employment opportunities to find a
livelihood. They too are not the real scientists. Both these types of users of science are
meditating on karmakaanda (one for worldly enjoyments and the other for a job to earn
livelihood).Their karma may look like that of a scientist but due to abhaava of real gnaana of
science and by the presence of selfish motives is different from science. In the same way
,the karmakaanda of those who just ask for favors and worship an idol ,and those who does
pooja and other rituals in front of it without knowing the science of the symbols is different
from that of the vedanthins who know the science. Though similarity in action(karma)is
noticed ,in internal bhaavana they are different because of gnaana and lack of gnaana.
When we want to do something ,usually we depend upon vaikhari(the said or uttered word)
We depend on sentences which are words arranged in a particular order. We advice or
instruct “Do this and this because of this and this pramaana”.This pramana for do and do not
,is what we call karmakaanda.They are a set or series of injunctions for action .But
Paramathma is not of this category. It is avaakyapramaana(no pramaana in language).It is
not an object seen or cognized by the naked sense organs or intellect or language. If it had
been a padaartha(In Sanskrit pada and artha mean an object with a name and a meaning)it
would have been subject (vishaya)to another pramaananthara .It is not a subject like that
either. Therefore Athma ,Brahma etc are not cognizable by uttered words alone.
If it is not ,it could become asath(untrue or nonexistent)is the opposition view.Sankara
negates this. The vakya need not be always giving advises like injunctions. For example if
we say a sentence” There are four varnaas or colors for the Meru”there is no injunctions to
do this or that. It has a statement of ASTHI(Truth).Like that there are certain mahavakya
which speak on Brahma,Athma etc. Brahmavid aapnothi param(Thaithireeyam) Bhidyathe
hridayagranthi(Mundaka) are sentences in which there is effect (phalasruthi)of gnana which
is liberation from the seed of samsaara.Therefore gnaana is not useless as the opposition
thinks. The injunctions like” Do not eat such and such a food” is to give knowledge of that
particular food item and its bad effects .And not control of a human karma. In Chandogya
we find the story of a sage who takes food that is remnant of someone else’s food but
refuses to take water which is the left over of drinking of the same person during a famine
period. This story shows that the do and do nots are for certain reasons to produce a
distinction between a dharma and adharma and not just hard rules to restrict human actions.
All prathishedhavidhi(injunctions with do not do this)have to be understood in this way.
One who is civilized by the real wisdom understands the evil effects of lack of knowledge
,and with his own mind and intellect avoid the ignorance of praakritha.(Sanskrithi is wisdom
and culture and praakritha is lack of it).It is in this way the injunctions of do nots have come
up. The thamasic foods, relations with thamasic people, desire of women etc are avoided
due to the knowledge of thamasic nature and of desires and they are not done just for an
aachaara or karma without knowledge.. Here the opposition asks a question. The habit of
eating flesh is a thamasic karma. But can we say the same about the sacrificial killing of
 583 
 

animals ?Is it not prescribed in the Veda? To this Sankara says:” Because of creating
opposite type of knowledge ,they are similar”.Viparyayagnaana is false knowledge. People
eat meat thinking that it is good for the body. But actually it is not good for body. Our body
structure is not suited for eating flesh. It creates diseases like cancer. The killing of animals
in sacrifices, thinking that it is prescribed in the Veda, also this type of viparyayagnaana is
there. The opposition here agrees with avoidance of eating meat .They agree that it is bad.
They are concerned about the sacrificial killing of animals. The reason is it is associated
with dosha like avidya,raagadwesha etc.It is associated with swargakaama,with hatred
towards enemies, and greed for fame and wealth etc.Human beings performing several rites
usually do this because of these reasons. When such desires are lost ,karma become pure. It
is not avoidance of sacrifice ,but avoidance of animal killing in sacrifice that is asked for. A
person with purified karma will agree to that. A person with impure avidya etc will be
doubtful. Only the praakritha and ragadwesha mixed animal killing in sacrifice need be
avoided, not the sacrifice as a whole. In fact none of the rites like Agnihothra,
dasapoornamaasa, chathurmasya,pasubandha ,somayaga etc are for fulfilling any selfish
desire. Those who want swarga etc,interpret them as karma for getting swarga.This
misinterpretation is due to avidya.The one who has obtained real paramaathmagnaana ,by
his ultimate sama,understands that suck karma are not needed. In Aparokshaanubhothy
Sankara says:Sadaiva vaasanaathyaaga:samoyamithi sabditha. Except this nothing is done
by a true gnaani. In Sankara’s view such a samana is the one who has cognized Brahma.
(This is interesting because many historians have misinterpreted Sankara as a hater of
samana and Budha doctrines. Actually he was not .). For a Brahmana (Knower of
Brahman)who is meditating on something which is indivisible by time-space
(desakaalanimitha etc)Brahma alone exists in every kshana of time, in every living being
and nonliving thing too. Then how can he resort to such karma as killing of animals ?How
can he resort to selfish acts? How can he resort to this particular karma in this particular
time and place when such limitations does not exist for him? This is the view of Acharya .
Manthra 2
They asked the Vaak:” Do udgaana for us”
Vak said:” Let it be”. She did udgaana for them. Whatever enjoyment(bhoga) comes to the
deva through vaak ,that auspiciousness(kalyana)is taken by the Athma itself. The
Asura,understanding that they(deva)will win over us through the Udgaathaa(one who
sings)pierced the vaak with sin. That is why, even now when one speaks ,the vaak contains
bad mixed with good. Vaagdevatha was the udgaathaa of the deva for singing udgaana.She
is the devatha of the manthra “Asatho maa sad gamaya”.For upaasana and for the creation of
karma, she was utilized by the deva.The upasana and gnaana of every kind springs from
vaak only. At the end of this chapter it is said”thrayam vaa idam naamaroopam karma”.This
world of action and form and name is sabdaprapancha and it is the vishaya of avidya.But in
its ultimate state(para)the paraathma or the vidya which is without name or form also exists.
To reach vidya one has to negate”nethi nethi”at each step ,of the avidyaprapancha.
Therefpre,the jeevathma which is samsari and imagines and depends upon meanings of
words, are awakening from the very same upadhi(vak)and merge in it too. That is why in
vaag ,the gnana,karma and their effects are seen. The enjoyment of good words
(bhogaphala) is not only for the one who utters it but for the entire universe. That is why the
manthra are auspicious.
In Jyothishtoma there are 12 manthra.The first three pavamaana are for the yajmaana
himself. The last nine are for the udgaathaa or the singer. The share of the udgaana and its
auspiciousness is ,1/4th to the listeners and 3/4th to the vaak itself.(What is for the vaak
goes to the creator of the vaak itself. The pronunciation of the samyagvarna,the effect of such
good pronunciation are taken by the vaagdevatha herself. Therefore 3/4th of every creation
 584 
 

using vaak(words)is the praise for vaagdevatha herself(whether it is sahitya or sangheetha)

and it is for whoever reads or hears the word too(Being contribution to literature and music
etc).The overall meaning of the words which the listener grasps alone will determine his/her
share of cognition and enjoyment. Yajamaana who organizes and supervise the sacrifice is
thus getting only ¼ share because he is the listener only. But that gives him auspiciousness
which is due for all too.The word (vak)which gives auspiciousness to all has to be the vaak
which gives enjoyment to all creation and organizes all of them as ONE.It is the vaak of a
great person without sangha to vishaya.So,asura,to assure their success pierced the great word
,with vishayasanga(sin)and made it separatist word. Separatist words make people quarrel
and hate and kill .It is this harmful separatist dialogue that we see still in the world. If we
think, say or do a bad word(doing is practicing what we think and say)its effects will follow
us either in this or the next janma.Therefore ,the bad words which the asura ,put into the
ancestral word is still continuing as doubts of these types. Killing animal is thus a karma
introduced by asura into the auspicious word.The concept of giving auspicious manthra and
music to infants even during the time of conception is with the view of giving kalyaanato the
baby throughout his life. The vaasana of good words and bad words continue through
generations in this way. Guru Nitya in his commentary has said that ¼ of effect is for Iswara
and ¾ for the one who chants the manthra.According to him the effect that goes to Iswara is
for kalyana of all. And the effect for the udgaatha is only for himself(pp56 vol 1).This
meaning is true for ordinary worldly karma. But ,not for the aloukika udgaana.As yathi
himself has said” speech has a non-articulated silent operation ….The speaker mentally looks
at the words as they come in the sequential order..(pp 57).This sargakrama(order of
creation)ends up with the 3/4th effect of udgaathaa and it is the effort or karma for a new
creation of sahitya .It is true that he gets fame, money etc with that. But kalyana here is not
that. The enjoyment as rasaanubhava is3/4 for creator and ¼ for listener (reader).
Brahmanubhava is the twin of rasanubhava.In yagna if we take the meaning Iswara for
yajamana this will not be true.Becasue the rasa experience or Brahma experience for Iswara
cannot be 1/4th alone. To say in Iswara there is only 1/4th ISWARA or Brahma is not true.
The entire Brahmanubhava is for Iswara and hence for the entire world for its kalyana is the
real meaning.
Manthra 3.
Then they asked the praana.Sing Udgeetha for us.
Let it be so.
Praana sung Udgeetha.Whatever enjoyment comes to deva through Praana was taken up by
praana.Knowing that they will win through the Udgaathaa, the asura quickly pierced it with
sin. Because of that first sin, the nose still gets the opposite (bad) smells.
Manthra 4.
Then they asked the eyes. Sing Udgeetha for us.
Let it be so.
The eyes sang udgeetha.Whatever enjoyment reaches the deva through eyes were taken up by
the eyes.Knowing that they will win over through the udgathaa,the asura quickly pierced it
with sin.Therefore the eyes still see the bad things.
Manthra 5.Then they asked the ears. Sing Udgeetha for us.
Let it be so.
The ears sang udgeetha for them.Whatever enjoyment comes to the deva through ears,were
taken up by the ears .Knowing that they will win over them through the udgatha they (asura)
pierced the ears with sin. That is why the ears still hear the bad things. In this way ,all the
devatha which were illuminating the deva by auspicious knowledge, were infiltrated by the
bad or sin of the asura . Each of the devatha,starting from Vak to the ears were tested ,but
were found to be selfish and by this trace of selfishness they could be pierced by the
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inauspicious thoughts. Thus by association of the inauspiciousness they became unfit to sing
the udgeetha.They were impure and they could not lead the deva from the asad to the sad.
And from death to eternal state.
Manthra 6.Then they asked that Mukhyapraana which occupies the Aasya(not the nose) or
the mouth. Sing the udgeetha for us. Let it be so.Mukhyapraana sung udgeetha for them. The
asura knowing that they will kill us through the udgaathaa, came fast to pierce it with sin. But
as if a mud pot or a clod of clay thrown against a stone, they were made into dust and the dust
expanded in all directions. The asura became subdued and unmanifested and the devas won
over them through Mukhyapraana.If one understands this no enemy can ever win over them.
The mukhyapraana had no vishayasamgha and hence no selfishness .That was why the asura
could not pierce it with sin. The asura is the pride of the selfishness of the body which is
converted into nothing by the desire less athmakaama of the mukhyapraana.When the
imagination that the body and the senses are me is lost ,the wisdom that I am Athma will be
dawned..Athma is in form of prakaasa or energy. The clod of clay or the body with its sense
organs is only a solid with mass like any other object made of the five elements and it is
destroyed. When it is destroyed and unmanifested it also is the energy only which expands in
all directions. Therefore if we are desireless we can win over the body and senses and know
the athma which is light. That is what is meant by enlightenment. Deva achieved this through
the help of mukhyapraana.Their pride in body and the senses(asura )was destroyed and they
became enlightened athma.
Manthra 8.
They wondered. Where was the one who lead us to the form of Athma, till now? He was
internal within the aasya (mouth)...Therefore he is known as Aayaasya angirasa.He who
resides within the mouth as the Rasa of the anga (organs) as angi (athma). The thanksgiving
and memory of the good deed done to them is nature of the world. The indriya (senses)
remembered the good deed of the mukhyapraana and remembered him always. By this
remembrance they knew that it is within them, in their athma itself, and directly perceivable
within the space in their own mouth (internal space).The internal athma which is their own
rasa was thus known by the senses as their athma.It is the essence of the senses. Without that
no body or senses exist. That alone is pure because it functions not for itself .Every sense
organ is interested in enjoying vishsyasukha but the athma is only witnessing it. The
poorvapaksha asked; When we touch a dead body we say we are impure. Like that by
touching the senses like vaak etc, is not Mukhyapraana impure? Is not the angirasa also
impure since it is the essence of the anga? The answer to this is given in the next slokaas? For
something which has no death (eternal, deathless) the impurity of the body (whether dead or
not) is not pertaining to. It is only the body that become impure not the athma.
Manthra 9
The name of this devatha is Dhoor.(away)..Mrityu is far away from that devatha.Mrityu is far
away from those who know this. The Mukhyapraana has no bondages to vishya and no
vaasana (tendencies) and their bondages too. It is the pure oorja or chaithanya which is not
divisible again. The one who knows this principle praana also becomes free from the bondage
of births and deaths. He has become eternal and chaithanyaroopa.
Manthra 10
This devatha stole the Mrityu and took it away to the areas where the directions (disa) end.
The paapa of avidya ,were put there .Those who are afraid of death, saying that” I will not
touch the Mrityu which is sin” does not cross that limit . Those who are abhaya,cross that
limits where the directions end and goes beyond directions and spacetime. The directions
does not have end. So what is the meaning of saying that Mrityu was put at the area where the
directions end?Sankara says:-The people having Srouthavignana(knowledge of hearing)
imagines a limit to the directions. For the easy understanding and teaching purposes to each
 586 
 

region and the people dwelling there, this division of directions and their limits are said. In
fact there are no such limits. It is like saying that ,the limit or boundary of a particular locality
is the forest, that we say ,the limit of boundary of a direction is such and such a particular star
in a particular zodiacal sign. Beyond such stellar boundaries the mrityu of darkness was put.
That amrithaloka beyond and this loka of men(who die)are having no samga(union)and it is
far away from earth and beyond the stellar mandala and beyond the solar orb. The common
people of the earth are afraid of that beyond worlds of mrityu and they do not look beyond
the present world they live in , which is earth .But the dheera(like Nachiketha)who are
abhaya,explore those thamoloka and beyond where pure chaithanya dwell ,and which is
blissful. They blissfully enter those worlds.Ordinary people depend upon the cyclically
repeating and bounded by limits of vaasana worlds of Dakshinaayana of the pithru and get
into births and deaths forever.
Manthra 11.This devatha stole praana.The papa of the deva was Mrityu.It was stolen and the
devaas were taken beyond Mrityu. Death is the paapa which binds one to this body and its
tendencies and to its abode, the seen prapancha.That sin is removed when we get the
knowledge that “I am praana,I am Athma,and not this perishable body”. That is how the
mukhyapraana takes the Sin away from the indriya like vaag and takes them beyond
mrityuloka.
Manthra 12.The first vaak alone goes beyond Mrityu at first .That Agni which was liberated
from the death,wins over mrityu and going beyond mrityu it illumines or burns.Vak is agni.It
is pure energy. When it is separated from sins, and from darkness of fear ,and avidya ,it
becomes pure oorja or energy and without any bondage to the body or panda(dravya with
mass)it illumines and burns on its own.(deepyathe)
Manthra 13.Then it takes the praana which smells beyond the death. It becomes vaayu which
moves (pavathe).
Manthra 14.Then it takes chakshu(eyes)beyond mrityu.It becomes the Aditya.Beyond mrityu
Aditya does thapas and get heated (Thapathi)
Manthra 15.Then it takes ears beyond mrityu.It becomes the directions. To touch the endless
directions mrityu even does not dare and cannot .Among the five senses the last one to be
taken away is the ears or the ability to hear.
Manthra 16.Then it took the mind beyond the mrityu.It became the moon. He became
illuminated (Bhaathi).Those who know these is taken by the devatha beyond mrityu.Tham
yatha yatha upaasathe thadeva bhavathy.According to this sruthy,what we meditate upon we
become that. If I meditate that I am Brahma ,I become Brahma by being a Brahmagnaani.If I
meditate that I am only this Body, I cannot cross the limitations of this body. The one who
meditates on Brahma has the entire Brahmanda as the body, and Brahma as its Athma.The
different types of cosmic energies are then known as the energies of ones own. All the energy
is one.And we are then part of a chithsaagara.
Manthra 17.That sang for Athma and Anna(food).Whatever anna is eaten, that is eaten by the
praana.It is fixed in it. It is here Sankara says that the first three pavamaana are for Prajapathy
and the others for “Athmane Athmaartham”.It must be this that is thought as ¼ for Iswara and
¾ for the one who does japa. (Br 3.28).Prajapathy is the creator of praja or children. The first
three are
for creation of new progeny by yajmaana and his wife. In a person’s life, the total oorja
created is much more than that is needed for procreation. The procreation is for keeping the
races .The extra energy is for ATHMA. Athmopaasana is equivalent to Brahmopaasana.
Therefore the nine pavamaana are used by the rishi/thapaswi for athmopaasana and protection
of knowledge, sciences, culture .The total produced anna (food) in the universe, supposing it
is 1, only 1/4th of it is for the maintenance and creation of children (sex energy) of all the
living things. The ¾ is for sciences, arts, literature, Athmavidya and other skills. This need be
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taught. The biological energy works even without teaching. But these need proper teaching or
“Siksha”in Sanskrit. The world teachers are for this. Ana means Praana.Therefore Anna is
praana.If we use as anasa (with SA as the last) the meaning becomes sakata or a cart. If Ana
as swaraantha, it is synonym of praaana.When anna become the body, by absorption etc, in
that body, the praana is having prathishta.The body as kshethra and praanaprathishta of
Athman.That is why the praana sang for anna to be obtained for Athma or self. To get
prathishta.
Mantra 18.Deva said: Whatever anna is created, all that anna may be sang and brought and
make us participants in that food.”
“Sit around me”
“Let it be so”
They sat around. Whatever anna is taken in (swallowed) by Ana (praana) with that the deva
(the sense organs) are satisfied. He becomes the ruler (Bhartha) of the own people. He
becomes the great (sreshta) and the first (the one who walks before showing the path) who
leads them. He becomes annaada .The eater and giver of food and the strong leader of people.
If someone competes with such a vidwan, he looses his ability to protect his women. One,
who experiences him, becomes capable of protecting his womenfolk. The entire universe is
food for Brahma which is the swallower and enjoyer of all. The entire universe is food for
praana.The praana gives a share of the food which he has created and protected for himself to
all sense organs, like a ruler to the people, like a householder to his own people. Whatever
food is taken in for sustenance of the praana is sung by athma for athmartha.Since the
sabdabrahma is the expanding universes created, the creation of music is equivalent. By that
music is the creation for athma.whether it is creation of universe, of kavya, or children etc the
same law is applied. The food is shared with those around as praana does with indriyaas.This
unselfish act of sharing and protection of others as dharma makes praana (and a man) the
ruler and great and loved by all. The selfish ones do not get that love and respect. It is by
sharing of the produse, the yajmana can do a yagna with help of others. The yagna of life also
is similar. Who gives and shares become the leader and the ruler by the choice of the people
who shares the generosity.Praana is thus the husband of all senses and leads them all. If one
organ tries to compete with praana, that organ suffers from lack of praana and shrivels. The
food production and its principles of trade and commerce also is the same. The learned vidya
and skills also follow the same rule of sharing and getting respect .This is seen in worldly
life. The giver is bhartha(the ruler) The one who takes is the bharya(ruled)The prana is
bhartha and the senses are the bharya.The capacity to work, to create ,to protect are all due to
knowledge as well as the ability and mind to share and these makes leadership qualities is the
lesson given here .Those who rebel against the one who gives and shares , (the praana,
Iswara, the protector, teachers or Guru) and the dharmic people, are destroyed by their own
actions. Instead, if they co-operate with the process the entire body, community and nation is
prosperous and healthy and happy. The coexistence of people with such dharma in janapada
is here envisaged.
Mantra 19.The Angirasa from mouth is the Rasa of all the organs.Praana is the rasa of all
organs.Praana is verily the rasa of all organs. From whichever anga (part of body/organ)
prana goes up, that part become shriveled up and dry. Therefore it is the rasa. When the
watery content is lost the objects become dry and shriveled. When praana is lost from one
part of body, those organs become dry and shriveled and useless. (About this see more in
Susruthasamhitha). Therefore the watery content and praana is same. The oxygen in water is
the praanavaayu .When a part looses the oxygen, that part becomes useless. The body dies
when there is oxygen deficiency.
Mantra 20.
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This itself is Brihaspathi.Vaak is Brihathy.This is its pathi or husband. Therefore called

Brihatpathi or Brihaspathy. Only with the prana in the mouth we produce word. That angirasa
or praana is also called Brihaspathy since it controls the vaak (word) which is Brihathy.Brih
is the dhaathu from which Brahma originated. Brihathy is a chandas with 36 letters.
Nrisimhapuraana says vaak is anushtup(Vag va anushtup)The word Anushtubha is
internalized in the word Brihathy.(Because anushtubha has 24 letters). Whatever is within or
internalized in something ,is that itself.(In krithayuga ,the other three yuga are internalized. In
4, the previous numbers like 1, 2, and 3 are internalized. In 36, the 24 is internalized and so
on. See Chandogya Bhashya) all the mantra /Rk are internalized in Praana and Brihathy.
Praano brihathy praana richa (Aithareya aaranyaka 11-2-2).Since prana rules Brihathy or
vaak he is the pathi of vaak and hence Brihaspathy is its synonym.Brihaspathy is the Guru,
the one who teaches the Deva. Only that which has praana can speak and control speech as a
well developed language system and teach it to posterity. For the apraana(lifeless )this
capacity is not seen .When praana leaves body ,we find the dead man loosing his words.
Brihaspathy is the ability to grasp and then speak and spread word (Vyakarathy).He is called
Jeeva and Vyaazha due to these qualities.
Mantra 21
It is Brahmanaspathy.Vaak is Brahma. Therefore it is called Brahmanaspathy.
Here Sankara say Vaak is Brahma and is Yajus.How can one give the meanings Rik and
Yajus to words like Brihathy and Brahma.? The following part of the text also say Vaag vai
Saama(1.23.22)which means vaak is saama.By samaanaadhikarana ,vag vai :Brihathy is rik
and vaag vai Brahma is yajus.They are the special names(viseshaabhidhaana)of rik and
yajus.By the special name , saama is equivalent to the udgeetha. The karma(order)of sruthy is
Rik, yajus, saama ,Udgeetha .The commentary of Yathi is very important here. He says for
any subject there would be an epistemology,methodology,axiology,and Competence
(vishaya,thanthra,prayojana and adhikaara in Sanskrit).This is applicable to language also.
The one who knows this and teaches this is the Brahmanaspathy.(The ruler of Brahmana) ,the
ruler of and greatest of all teachers. When there is the slightest movement in our
consciousness , words come to our mind in a particular order. These words are remembered
again and again. This is what we call thought process (chintha).Common men with lesser
levels of intelligence always stay in this plane of chintha.Slightly more intelligent people do
Vichaara over it, the thought about words are logically analyzed again and again to reach a
decision and generalization. The generalized law is applied in a special context or situation to
create a new logical syllogism. This process is called vichara..A kind of progressive search
using the linear aspect of language. People who can go deeper through better intelligence,
move from the vachya(external )meaning of the words into their deep(vyamgya)meanings.
This movement from superficial to deep is called Manana.By in-depth manana one cognizes
the meanings of the associations of vishayi with vishaya and thus understands that they are in
essence the same .They are one. Thus the dualities are gone and this process is dhyana or
concentration .The movement from Brihathy to Brahmanaspathy is the particular process of
language evolution mentioned above according to Yathi.From prajapathy to praanaspathy,
from praanaspathy to Brihathy,from brihathy to brihaspathy,from brihaspathy to
brahmanaspathy is the ascending journey of thought and language and its scientific nature is
explained by Yathi.
Mantra 22
It is saama .Vaak is saa.This is ama.since it is union of saa with ama it is saama.It is called
saama because it is sama(equal)in plushina(ants that form anthill),masaka(mosquito) naga
(elephant and serpent )and sama in the three loka,and everything(sarva)seen .One who knows
this,become one with saama and attains saayujya.The attainment of that loka is saalokya. Sa
is feminine gender and ama is masculine gender. By sa ,all the feminine races in all the living
 589 
 

and nonliving things and feminine words are spoken of. Similarly with ama all the males of
all the living things, the nonliving and the masculine genders of words are spoken of. We call
mother as Amma.The presence of the masculine gender in females and feminine gender in
males is balanced as sivasakthy,yan-yin,Radha-Krishna,etc.This equality or samathwa is
spoken of.Sankara says: everything is vishaya and possible to be named by sabda ama.
(sabdhaabhidheyavasthuvishayo ama sabda:).This is a quote from Koushithaki Upanishad
(2.17) He says: “If someone asks from where did my purushanaama derived?
Tell that it is from Praana.From where did my female names derived? Tell that they are from
vaak.”The union of vaak and praana is saama.The languages of all people, the akshara,the
songs or geethi,the swara ,the varna everything is within the saama.Music ,literature, science
and philosophy are all within saama only. It is the advaitha of everything. The ant,mosquito,
elephant and serpents, blades of grass and great trees ,humans and the entire universe is
equally inhabited by the saama in a balanced state ,in perfect homeostasis. That is why in the
Geetha, Bhagavan says, I am saamaveda among the Veda. The one cognizes that sarveswara
as sama and saama in everything and in oneself, become saama and reaches the saamaloka.
The current view that the word equality was the first discovery of French revolution is here
questioned. The liberty ,equality and fraternity of French revolution was only limited to
human beings. And it involved a bloody revolution. Here ,the rishi is speaking of equality of
all the cosmos and equality of all living things and it encompasses not a bloody revolution but
mutual understanding and balancing and love and compassion. Which is greater and which is
more ancient and which is more beneficial ? The people who can travel from chintha to
vichara ,and from vichara to manana and then to dhyana and Samadhi can determine
themselves. So this is a testable and an analyzable thought and not an idle statement by the
rishi.All Indian sciences and arts are based on this principle of balancing and homeostasis.
Mantra 23.This itself is udgeetha.Praana is ud(uth)Because by praana everything rises.Vaak
is Geetha.Vaak and geetha and praana which makes it possible is udgeetha. In chandogya the
term ud is the awakening of all living things which was described in the earlier sections. Here
another meaning also is given.Yasmadidam sarvam jagaduthabdam oordhwam sthabdam
uthabhitham vidyathamithyrtha: In Indian astronomy about the wheel of time it is said
“Sathtena uthambhitha chakram”The wheel which is kept in a high position by truth.And that
wheel of time is revolving due to pravahaaila ,the cosmic winds in a karma.Here also the rise
and awakening of praanasakthy as Kundalini in the yoga (biological energy)is spoken of and
the wheels are the nerve plexuses in body. The term sthabda is for the sthambavrithy
achieved in yoga(refer Pathanjali yogasoothra). In the commentary to 22nd sloka which
praises the saama ,Guru Nitya has spoken about the naadayoga in which the rasa from music
is enjoined just as Brahmananda.Tyagarajaswami also has spoken of his advaitha experience
of naadarasa as Brahmanubhava where the ant and Brahma were not different(cheemalu
Brahmalu).
Mantra 24.
About this subject ,Brahmadutha,son of Chikithaana,while drinking soma,said.”If I say that I
am doing Udgaana through any other deva other than Ayaasya Angirasa ,let this soma make
my head fall”. He did udgaana with praana and vaak alone.
Mantra 25.The one who knows the swam(own or wealth)of this saama becomes Swam (own,
richest ).The one who does the karma of a rithwik has to wish for swara.With vaak ,rich in
swara ,the rithwik has to do his karma. The people come for yagna to get darsana of a rithik
who is swaravbaan(with a rich swara).He is the one with swam. They come to see him, as
they go to see the rich. The one who knows the swam of saama only gets the swam. The
wealth of saama is the swara.To pronounce with good swara one has to take effort daily. The
cleaning of teeth, the swallowing of oil, the vow of silence etc are good for getting good
swara .With good swara one can sing, speak ,lecture .To pronounce the refined language
 590 
 

(samskritha)one has to practice from childhood. For that also swarasudhi is essential.People
go to rich person to get gifts and money. They go to a person with good swara to hear their
music and words/lectures. The riches of the saama is in the swara.The one who knows this
gets good swara.Swam here is the sweetness within the kanda(in larynx or vaagindriya).But it
also is the experience of Rasa. The Brahmananda.The golden silence of Samadhi.
Mantra 26.
One who knows that saama is suvarna becomes suvarna,.His swara becomes suvarna.He
experiences saama as suvarna.And he gets suvarna too.
The word suvarna is used here as swara as well as gold and the thing that has shine or good
colour.This is for the word “he gets suvarna”.But in the sloka the word suvarna is used five
times .It is not just a god voice and good color and gold that is the goal of the upaasaka.
Saama upaasana itself is swaropaasana. Swaropaasana itself is suvarnopaasana.Then if
suvarna is gold ,and good swara alone or good color ,saamopaasana will become a greed for
gold and money. The worldly meaning of desire for riches is not the aim of saamopaasana.
Then what is suvarna here? The unheard sound is sweeter than the heard one. The unuttered
mantra is sweeter and potent than the uttered manthra.The word unsaid is sweeter and
rasapoorna and meaningful than the said word. Brahmanubhava and rasaanubhava is
equivalent to that unsaid word, unheard swara,and unuttered manthra.It is paraavidya.
Swaritham in the ultimate bliss of Athma experience is the central point of yagna,and satya
and soundarya is in the golden bhoomika of silence of Samadhi.Saama is thus the golden
suvarnabhoomika of swaritha , between udaatha and anudaatha ,called Samadhi, nirvana,
sathori etc by different systems .It is called ardhabhoomi by the yogins who progress in yoga
.
Mantra 27.The one who knows the prathishta of that saama also gets prathishta.Vaak is the
prathishta.The praana sings the song ,by getting prathishta in word.Some say the prathishta is
in anna or food. Since word is from larynx, and the eight positions in the body, and only with
good food we get perfect growth of these organs, both the meanings are true in word and
food. But that alone is not the meaning. It is after saying about the sivasakthisaamarasya or
balancing of Shiva and shakthy ,the prathishta is mentioned. The experience of Shiva /Athma
occur in prapancha and the human body. The experience of sa is fixed in ama. The Aswa is
having prathishta in day and night. The day and night are the sa and ama here. In a triangle
we have Apex: Aananda .union of energy and matter as Shiva and sakthy -saama
One angle at base as chith siva as male energy ama and the other angle as sath , as sa or
sakthy the female principle. As time and samvatsara are fixed in day and night,saama as
Brahma or rasa experience is fixed on sa and ama or word and food which gives the
efficiency of language as well as all other energy transfer .Shiva is the world of energy. The
chith .It exists forever. Even after the known and seen universe perishes it exists. It was there
before this was created. The Sakthy is its creative and sustaining and destructive power which
can exist both as unmanifested state in Shiva(energy)as chithisakthy and as energy in
manifested universe .It is the gathi and vigathi of the entire cosmos and life. She is in matter
as its gathi and in Shiva as its power of manifestation and disappearance. If we compare with
the modern equation of Einstein E=Mc2
Energy is matter with velocity squared.The sakthy is the gathi or c manifested in all matter
and when internalized in energy of Shiva she keeps all matter in her yoni so that it can be
brought out again as a new prapancha .The equalizing principle with her guna is sakthy which
can either balance or imbalance the homeostatic energy balance state. In the 6th mantra of
Kouseethaki Upanishad the rishi says:
“I am the rithu(season).I am association of rithu.I was born in the uterus of the Aakaasa as a
rethas(sperm)for the sake of a woman. I was born as the Jyothis of the samvatsara,as the
 591 
 

Athma of every living thing .You are the Athma of every living thing. Whatever is you, That
is me”
“Who am I ?”
“Sath”
What is sath?
Everything is sath except deva and praana.Deva and praana are you.(thyam)Sath and thyam
(you)is satyam.It is brihath as prapancha.You are that. The deva here is the selfluminant
cognition and praana is the one gives life to those organs of cognition. That is you .And you
and me (everything else as sath) is satyam .The individual body with its organs of cognition
and the individual praana alone is not sath, and to become truth it has to be balanced with
everything else in universe as satha.And truth is that balancing or union of sath and tya and
female and male as sivasakthy.In the eternal(amritha)and fearless(abhaya) golden silence of
Samadhi experience pranava is apraana coming after the a,u,m as thureeya.It is the paraskthy
which is prasantha and motionless(without any gathi).The thejomaya purusha and the
madhumayi sthree (shiva and sakthy)are equalized in the experience of ultimate bliss in the
same body .They are not separate but coexist in the same person.
Mantra 28
Those which are rising in pavamaana alone is praised by the Prasthothaa.When prasthotha
meditate saama ,this saama has to be meditated.”Asatho ma sad gamaya Thamso ma
jyothirgamaya,Mrityorma amritham gamaya”
Mritue is asad.Eternity or Amritham is sad. Therefore the prayer Mrityorma amritham
gamaya is the same as asado ma sad gamaya.Mrityu is thamas.Jyothi is amritham.Therefore
Thamaso ma jyothirgamaya also is having the meaning Mrityorma amritham gamaya.
Therefore in this mantra the meaning “Give me amrithathwa from mrityu “is not a hidden
(thirohitha)meaning.From other manthra the Athman gets the food for the Athman.The
Udgaatha who knows thus, does udgaana for Athman and Udgaathaa to bring whatever they
desire. At that time one can ask for any of the desires one have. This is the Lokajith.If one
knows saama in this way, he will not have any desires. If any desires remain, he is not fit to
become a lokajith. The karma of japa is to raise the scholars into the devabhaava.Abhyaroha
is the word used here. That is facing each other, one is raised to devabhava by the other .So
there should be two people and the karma is an aarohana(rising up from one position to the
higher one.Yajamana does japa.The meaning is not hidden (thirohitha)according to the other
commentators. But Sankara says,the meaning is Thirohitha.In the worldly sense Thamas due
to its cause for taking one to lower positions(adhobhaava)is said to be Mrityu.But the
knowledge of karma based on science (sachaasthreeyakarmavignaana) calls thamas as
amritha since it is covered by it. From actions of ignorance(asad)Lead me to actions of
knowledge(with saasthra) as the saadhana for the sake of getting Devabhaava is the hidden
meaning according to Sankara. When we say Thamas is Mrityu,all that is the cause for avidya
is thamas and therefore it is mrityu ,is the meaning. There is a different type of asad covering
over the sad or satya poorvoktha(earlier said) devaswaroopa is Jyothi and Amritha.Whatever
is opposite to these(light and eternity)are thamas in this context. Whatever is shiva(which is
eternal and pure light)is the dark samsaaraprapancha and it is the mrityu or thamas.It is by the
character of jyothis(light)that Gnana is refered and opposite to that is agnaana which is
thamas.The first manthra prays for leading one to asaadhanaa to saadhana.The second, since
even in that sadhana there is thamas,wants to lead from saadhana to saadhya.The third
one,Mrityorma Amritham gamaya has the equalized and combined expression of both the
manthra ,and is the sivasakthisaamarasya.Whatever is expressed in hidden and partially
expressed manner in the first two are synthesized and expressed clearly in the third manthra
and it has no hidden nature(thirobhava)and that is Sankara’s view.
 592 
 

The first three pavamana are repeated(japa)by yajamana also ,facing the Udgatha.The next
nine are sung by Udgatha alone for Athma(aathmaartha) sincerely.Udgaatha is the praana,he
is the knower of praana,and is praanabhootha. The prayer ,lead me from samsaara to higher
planes is the first manthra of grihastha who is the yajamaana.Udgatha has become one with
shiva and he has no more desires(kaama)left to achieve. He can give sarvakaama to others.
Therefore when Udgatha sings the manthra,yajmaana can ask any kaama or desire and that
will be granted. Whatever is desired for yajmana ,for others as well as for one’s own Athma
is made true by udgatha”s singing. Since the avastha(position)of Viswajith is already attained
by Udgaatha,the yagna also is called Viswajith .The control of praana,of winds and becoming
one with it ,one can win over the entire world. That is distributed to everyone who
participates in the yaaga.(sacrifice). Only one who is in the forest wants or desires to reach
the village. Who is already in the village has no desire to reach village. For one who had
Brahmanubhava there are no more desires.Only for those who have not, desires still remain.
A person who has no desires will not desire anything for him/herself. IF HE/SHE DESIRES
THERE IS NO MEANING IN CALLING HIM/HER DESIRELESS.And he/she cant be a
viswajith. Therefore whatever the Udgatha acquires for Atham(Athmaartha)and for oneself is
for distribution and sharing with others. Therefore the ¼ of pavamaana is for the yajmaana
who is grihastha who performs the sacrifice with desire. And the rest ¾ is for the udgaatha
who shares it with the entire world. How does the udgaathaa feel? “I am praana without the
aasuravishayasamgha (sangha to vishaya which is aasura)and therefore am pure. The five
starting from vaag, through my dependence reaches the athmaswaroopa of energy(agni)and
become liberated from their natural state of vishayasangha and the sins which are aasura
(darkness).Since food is dependent on me, all living things which depend upon food for
continuing life, are dependent on me. I am the athma of all elements. Therefore I am the
angirasa.I am Rk,yajus,Saama and Udgeetha. I have attained the bhaava of saamaneethi(law
of saama /music which is balanced and harmonious) and my external wealth is my sweet
swara.The internal wealth is my own experience(swanubhoothy)of nirvana which has the
lakshana of suvarnam(souvarnalakshana) .When I attain the Geethibhaava my prathishta
are the eight positions.I,with these qualities, is formless (aroopa) sarvagatha (within all)even
in the body of ants etc” With this knowledge and mentality, by thoughts and by analysis,
what else is there to desire? Whatever he/she does or thinks or says is for the entire world ,for
others to enjoy a good and fruitful life.
Brahmana 4 Purushavidhabrahmana
Manthra 1:
Aathmaivedamagra aaseethpurushavidya:sonuveekshya
naanyadhaathmanopasyathsohamasmeetyagre
vyaaharathathohamnaamaabhavathasmaadapyetharhaamanthrithohamayamityevaagra
Ukthwaayaanyannaama prabroothe yadasya bhavathi sa
yathpoorvosmaathsarvasmaathsarvaanpaapmana oushathasmaathpurusha oshathi ha vai sat
ham yosmaathpoorvo bubhooshathi ya evam veda
2
Sobhibhethasmaadekaakee bibhethi sa haayameeksham chakre yanmadanyannaasthi
kasmaannu bibhemeethi thatha evaasya bhayam dheeyaaya kasmaadhwayabheshyad
dwitheeyaadhwai bhayam bhavathi
3
Sa vai naiva reme thasmaadekaakee na ramathe sa dwitheeyamaichath.
Sa haithaavaanasa yatha sthreepumaamsou samparishyakthou sa imamevaathmaanam
dwedhaapaathayathatha:pathischa pathni chaabhavathaam thasmaadidamardhabrigalamiva
swa ithi ha swaaha
 593 
 

yaajnavalkyasthasmaadayamaakaasa:sthriyaa pooryatha eva thaam samabhavathatho

manushyaa aajaayantha
4
So heyameekshaanchakre katham nu maathmana eva janayithwaa sambavathi hantha
thirosaaneethi saa gourabhavadripabha itharasthaam samevaabhavathatho gaavojaayantha
vangetharaabhavadaswavrisha itharo gardabheethara gardhabha itharasthaam
samevaabhavathatha ekasephamajaayathaajethaabhavadwastha
itharoviritharaa mesha itharasthaam samevaabhavathathojaavayojaayanthaivameva
yadidam kincha mithunamaa pipeelikaabhyasthathsarvamasrujatha
5
Sovedaham vaava srishtiraramyahamheedam sarvamasruksheethi
thatha:srishtirabhavathsrishtyaamhaasyathasyaam bhavathi ya evam veda
6
Athetyabhyamanyathsa mukhacha yonerhasthaabhyaam chaagnimasrujatha
thasmaadethadubhayamalomakamantharatholomakaa hi yonirantharatha:
Thadyadidam aahuramum yajaamum yajetyekaikam devamethasyaiva saa visrushtiresha u
hyeva sarve devaa:
Aya yathkinchedamaardram thadrethasosrujatha thadu soma ethaavadwaa idam
sarvamannam chaivaannadascha soma evaannamagnirannaada:saishaa
brahmaanothisrishti:Yachreyaso devaanasrujathaaya yanmartya: sannamrithaanasrijatha
thasmaadathisrishtirathisrishtyaam haasyaithasyam
bhavathi ya evam veda
7
Thadvedam tharhavyaakrithamaaseethannaamaroopaabhyaameva
vyaakriyathaasounaamaayamidamroopa ithi
Sa eva iha pravishta: Aa nakhaabhyepyo yathaa
kshura:kshuradhaanevahitha:Syaadwischambaro vaa
viswambarakulaaye than a pasyanthi
Akrithsno hisa praananneva praano naama bhavathi
Vadanuaakpasyamschakshu:rinuansrothram manuaano manasthaanyasyethaani
karmanaamaanyeva
Sa yotha ekaikamupaasthe na sa vedaakrithsno hyeshotha ekaikena
bhavatyaathmetyevopaaseethaathra hyethe sarvam ekam bhavanthi
Thadethathpadaneeyamasya sarvasya yadayamaathmaanena hyethathsarvam veda Yathaa
ha vai padenaanuvindedevam keerthim slokam vindathe ya evam veda
8
Thadethathpreya:puthraathpreyonyasmaathsarvasmaadantharatharam yadayamaathmaa Sa
ynyamaathmana:priyam bruvaanam brooyaathpriyam rothsyatheetheeswaro ha thathaiva
syaadaathmaanameva priyamupaaseetha
Sa ya aathmaanameva priyamupaasthe na haasya priyam pramaayukam bhavathi
9
Thadaahuryadbrahmavidyayaa sarvam bhavishyantho manushyaa manyanthe
Kimu thadbrahmaavedhyasmaathathsarvamabhavadithi
10
Brahma vaa idamagra aaseethadaathmaanamevaavretha
Aham brahmaasmeethi
Thasmaathathsarvamabhavathadyo yo devaanaam pratyabudhyatha sa eva
thadabavathatharsheenaam thathaa manushyaanaam
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thadwethathpasyannrushirvaamadeva:prathipaadeham manurabhavam suryaschethi

Thadidamapyetharhi ya evam vedaaham brahmaasmeethi sa idamsarvam bhavathi thasya ha
na devaascha naabhootyaa eesathe
Aathmaa hyevaamsa bhavathi Atha yonyaam devathaamupaasthenyobhaavanyohamasmeethi
na sa veda yathaa
pasurevamsa devaanaam Yathaa ha vai bahava:pasavo manushyam
srijjyurevamekaika:purusho devaanbhunakthyekasminneva pasaavaadiyamaanepriyam
bhavathi kimu bahushu
thasmaadeshaam thanna priyam yadethanmanushyaa vidhyu:
11
Brahma vaa idamagra aaseedekameva thadekam sanna vyabhavath
Thacheyoroopamatyasrijatha kshathram yaanyethaani devathaa kshathraaneendro
varunaa:somo rudra:paryanyo yamo mrityureesaana ithi
Thasmaath kshathraathparam naasthi thasmaadbraahmana:
kshathriyamadhasthaadupaasthe raajasooye kshathra eva thadyaso
dadhaathi saishaa kshathrasya yoniryadbrahma:
Thasmaadyapi raajaa paramathaam gachathi brahmaivaanthatha upanischayathi swam
yonim ya u enam hinasthi swam sa yonimichathi sa paapeeyaanbhavathi yathaa
sreyaamsamhimsithwaa
12
sa naiva vyabhavasya visamasrujatha yaanyethaani devajaathaani ganasa
aakhyaayanthe vasavo rudraa aadityaa viswedevaa marutha ithi
13
Sa naiva vyabhavasya soudram varnamasrujatha pooshanamiyam vai poosheyam heedam
sarvam pushyathi yadidam kincha
14
Sa naiva vyabhavathaschreyoroopamatyasrijatha dharma thadethakshatrasya kshatram
yadwarmasthasmaadharmaathparam naastyatho abaleeyaanbaleeyaam samaasam sathe
dharmena yathaa raajnaivam yo vai sa dharma:satyam vai thathasmaathsatyam
vadanthamaahurdharmam vadatheethi dharmam vaa vadantham satyam
vadatheetyethaddwaye vaithadubhayam bhavathi
15
Thadedatdbrahma kshathram vitasoodrasthadagninaiva deveshu
brahmaabhavadbraahmano manushyeshu kshathriyena kshathriyo vaisyena
vaisya:soodrena soodrasthasmaadagnaaveva deveshu lokamichanthe brahmane
manushyeshuethaabhyaam hi roopaabhyaam brahmaabhavath
Atha yo ha vaa asmaallokaathswam lokamadrishtaa praithi sa enamaviditho na
bhunakthi yathaa vedo vaananukthonyadwaa karmakritham yadiha vaa apyanevam
vinmaharapunyam karma karothi thadwaasyaanthatha:ksheeyatha evaathmaanameva
lokamupaaseetha say a aathmaanameva lokamupaasthe na haasya karma ksheeyathe
Asmaadhueyaathmano yadhyath kaamayathe thathathsrijathe
16
Atho ayam vaa aathmaa sarveshaam bhoothaanaam loka:sa yajjuhothi yadhyajathe thena
devaanaam lokotha yadanubroothe thena risheenaamatha yathpithrubhyom nivrunaathi
yathprajaamichathe thena pithrunaamatha yanmanushyaanvaasayathe yadebhyosanam
dadaathi thena manushyaanaamatha yathpasubhyasthrinodakam
vindathi thena pasoonaam yadasya griheshu swaapadaa vayaamsyaa pipeelikaabhya
upajeevanthi thena theshaam loko yathaa ha vai swaaya lokaayaarishtimichedevam
haivamvide sarvaani bhoothaanyarishtimichanthi thadwaa ethaddviditham meemaamsitham
17
 595 
 

Aathmevedamagra aaseedeka eva sokaamayatha jaayaa me syaadaya prajaayeyaatha vitham

me syaadaya karma kurveeyetyethaavanwai kaamo necham schanaatho bhooyo
vindethasmaadapyetharhyekaakee kaamayathe jaayaa me syaadhatha prajaayeyaatha vitham
me syaathatha karma kurveeyethi sa yaavadapyetheshaamekaikam na praapnotyakrithsna
eva thhavanmanyathe thasyo krithsnathaa mana evaasyaathmaa vaajyaayaa praana:prajaa
chakshurmaanusham vitham chakshushaa hi thadvindathe
srothram devam srothrena hi thachrunotyaathmaivaasya karmaathmanaa hi karma karothi
sa esha paanktho yajna:paanktha:pasu: panghtha: purusha:paankthamidam sarvam yadidam
kincha thadidam sarvamaapnothi ya evam veda
At first, this Purushavidha ,Athma,alone existed. Since he could not see anything but himself
, thought.” I am this”.(Soham-Aham sa asmi).Aham became the name as first thought.
Therefore ,even now, we first say “I am this” and then only the other name.
Being the firstborn than any other, he swallowed all the sins.(Oushatha= that which is
swallowed ).Therefore he is known as purusha(Sarvaan paapmana oushatha thasmaath
purusha:oshathi).He who knows thus swallows the past which is desired. To become Lokajith
or Viswajith,is by the visualization of Praana,and with gnanakarma,to be equal to
Prajapathi.(See the story of Mahabali who did Viswajith.Vaamana opened up the dwaara for
his worlds which was earned by karma.)Parjapathi is free liberated, and has the efficiency to
do creation, sustenance and destruction. Those vaidika who wants or expects their
karmaphala are having the aim of becoming prajapathy.Their gnaana and karma is for that
goal.Prajapathy creates samsaara.But samsaara is to be feared and avoided as it leads to
bondage and sorrow and should be avoided .There should be no desire in it. This is because
the samsara is bound to the gross, manifested, and temporary body .The only way to
liberation is the absolute Brahmavidya.The one who has no thirst will not drink water.For
those who have no thirst for Brahmavidya will not desire to acquire it or learn it. Therefore,
first,to make people interested, the benefits like acquisition of children,rajya(land)and other
riches(preyas)is spoken of. Those who want to come up high ,will do so,within the samsaara.
They become great people. Slowly ,they are then lead to the thoughts” This not the thing
achievable”,” It is the Athma which should be known”,”This(Athma)is dearer than the
puthra, kalathra etc” and thus lead to the consciousness of the paramaarthasatha.
Brahmavidya (paraavidya)is the ultimate. One first misunderstands that this gross form with
hands ,feet,eyes,nose,ears,mouth ,tongue etc is the “I”. The consciousness “Aham asmi”is
firstborn, only then the consciousness of this body with these structures.Therefore,the
consciousness ”Aham asmi”(I exist)or the asthithwabodha of the I ,is there from the past
lives. Or by the samskara of the past gnaana.It is not with the body. If somebody asks “Who
are you” we first say”This is I, Suvarna”.The I is first ,and the name comes as second.The
second is the name given by our parents to this complex of Athman and body born in a form.
But Aham (I)is the first name which is given to all alike and is universal and it originated first
,before this second name of this birth. Prajapathy,in the same way ,is the name given to the
“I”of the first consciousness of the entire cosmos .To become the cosmic or universal
prajapathi,one has to swallow all the vishayasamgha and the ignorance derived from that, and
burn (digest)it with own energy of pachanaagni(fire of digestion). It is because of this
swallowing and digestion of all the karmas of sin, that prajapathy is here called the
purusha.Poorvam= the past. From it pu. Oushaaath=swallow.From that the rest of the
word.Puru oushath=therefore purusha.That which swallows everything that was in the past,
like the great time(kaala)or death(mrityu) is the viswaroopa of purusha.The one who by
gnaana and karma with gnaana,burns all karma(and all sorrows which are the papa or sins)
into ashes, become equivalent to prajapathy.The one who first cognizes and then swallows
and burns the entire past universes, and the entire samsaara and then creates a new one ,is the
prajapathy,the beginner of the new race. Kshathriyas,count time from their bharanavarsha
 596 
 

(beginning of reign or coronation year)and compute it with the previous rulers times and this
is what they call chronological history and keeping of time. A dynasty will last for only a
short period. But we find some dynasties and some races for several thousands of years in
history. From one Manu ,the first lawgiver ,to the next Manu is one Manuanthara in time
division. This is much more than the chronology of the history. When we decide the winner
in a running race, we know that to become fit for the success he /she had the strength of body
as well as constant practice before. Here, it is the gnaana as well as karma which decide
success of attaining brahmavidya.In the case of dynasties, the rule of the decay of one is
taken as the growth of another. This is pertaining to ordinary human races and ordinary
dynasties which is fighting over the worldly things and the fragments of earth . But for a
viswajith ,it is not a fragment of earth, or not even the entire earth which is the ultimate goal.
It is beyond this solar orb, and beyond several universes and cosmos. Only then a person’s
life becomes an Aswamedha or a Viswajith. It is interesting to note that instead of the usual
definition of purusha (that which resides in puri or the city of body)the one which swallows
whatever was before him is given.Purusha is the one who swallows everything. And Sthree is
the one which creates(sraava-to flow out again)them again. The one destroys to create. The
other creates to destroy. These two actions and their gnaana always go together. And sthithi
(maintenance)of a steady –state of balance between the two (srishti and samhaara)is the
saama .It is a balance between everything.
Manthra 2
He was afraid. Therefore the lonely one is afraid. He thought. There is no one except me.
Then whom should I be afraid of? Then the fear was lost. Only if there is a second exists ,one
fears . The advaitha consciousness alone makes one fearless(Abhaya).This is obtained by the
samskaara of the past lives.Mathi(an illumined mind), pragna,medha,smrithy, Vaisaradyam
(see yogasoothra for the meaning of this word)etc are obtained only in a pure and great
janma. Dharma, gnaana,vairagya,aiswarya etc of a yogin are obtained only for such a janma.
Quoting vaayupuraana(1.1.3)Sankara says these are qualities by birth, and it is not taught by
someone or learned by reading etc.In this context Sankara explains the first thatwa of optics
also. He says: There are some animals which can see at night ,in the absence of sunlight. The
sense organ ,eye, in this case is specialized for that purpose. Like that,yogin has an
extraordinary capacity to know roopagnaana (knowledge of form)just with mind .For
common man, to have roopagnana of an object, there are three dependent factors.
1 the sense organ, eye.
2.The object
3.The lightray.According to nature of light –like bright sunlight, moonlight, lamps with
difference in the light grades-the knowledge of form is different for the same eye, of the same
object. The color of object, its quality and nature, the presence of any defect in eyesight etc
make roopagnaana different. Similarly due to the samskaara of several past lives and their
various differences in different individuals, the gnaana or wisdom of each is different. There
are several sruthivachana which points out that by thapas,by the right Guru, by sradha,and by
Iswarapranidhaana and sruthi the perception of Ekathwa(oneness of all) can be attained.
These are all ,for removing the obstacle of avidya .It is by poorvajanma samskaara we
become adhikaari for all this. When we say Prajapathithwa is an effect of
poorvajanmasamskaara,it is also said that the prajapathithwa is a repeating cyclic samsaara as
well. In Chandogya Upanishad, the Scholarly king ,Jaivali Pravahanan ,tells the Aaruni of
Gouthamagothra,that prajapathyvratha is that of kshathriya ,and not of Brahmana.Bhagavad
Geetha (Vyasa)also says that it is belonging to kings like Manu. This is because it is
samsaara, and needs rajoguna predominance.
Manthra 3.
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He did not enjoy .Therefore the eka cannot do rama(enjoying with another).He desires for a
second. As if woman and man touches, he became big, and divided his own Athma into two.
From these two halves pathi and pathni were made. Yagnavalkya therefore says, our body is
like a seed with two cells./or a split seed into two.(Ardhabrigula).Therefore this aakaasa is
filled(poorna)by sthree (feminine /sakthy).Only by becoming equal with her(samabhava)
children are born. Brigalam is a seed with two halves. One is male and one is female and both
are from the Athma and made of Athma.This balancing is needed for creation .In genetics
also this is true. In Meiotic division, the male and female are only one half (23chromosomes).
The union of these two half brigala,-their samabhava-makes the zygote with 46 chromosomes
and it is this which grows up to form our somatic body.We do not know when the first
meiotic division happened in the first one celled life form, but such a thing has happened we
can say. Woman is thus the exact equal or the ardhaamgini of men. And she is filling the
entire space-time as sakthiswaroopini.Without her purusha does not enjoy or perform any
action. He creates new generations only with her. This idea is also expressed by Sankara in
the first sloka of Soundaryalahari.The different Bhakthiprasthaana also use the
Radhakrishna,Sivasakthi etc as symbolism of this fact, showing that there is nothing but
Athman .Ka is Sakthy.(Kakaararoopaa kalyaani).ka+ama is kaama. Ama is spoken of as
Vishnu. The Bliss of achieving all kaama is in attaining Brahmaanubhava. According to
Appayyadeekshithar ,the Rathnathraya of Advaithin is Ambika, Vishnu and Shiva and for
them all the three are One .
Manthra 4.She thought. I was born from his athma.Then how can he unite with me? I will
hide from him. She took the form of a cow(Goroopa).Then he took form of rishabharoopa
and united with her and created children of that race. She became a badava.He became an
Aswavrisha and united with her to generate the race. She became a she-donkey. He became a
he-donkey and created children. She became aja(a shegoat) and he became a vatsa(he-
goat)and created that race. She became a deer and he created children from her in the form of
deer. In this way, all living things upto the smallest ant ,whatever mithuna(pair)we see as
prajapathy of each race, all these are generated from the first pair. According to Yagnavalkya
our body is ardhabrigala.That half bean has to join with its other half to create. Before that
union whose half body were us? To that question Sankara answers: Of Athma itself.Sankara
gives a special meaning to the name Ygnavalkya.The word means the son of the one who
started or founded the yagna.Therefore yagnavalkya is a devaraatha.(protected by divine
grace).He is the son of Brahma. The male half of Aakaasa when filled(poornam) with the
female half of aakaasa which is his sakthy,gets back hiathmaswaroopa. (the original
form).The first Manu ,who was characterized by the first man with manana(analytical
mind)made from his Athma a daughter ,Satharoopa and made her his pair to create different
races of lives on earth. Being his daughter she felt he had not shown compassion to her ,by
doing samyoga.She hid herself from him taking a hundred different forms of lives. He took
the suitable form of that particular life, and united with her and populated the earth with
different races and became prajapathy.
Manthra 5.
He cognized:-I myself am the creation. And I myself have created all this ”Therefore
hebecame the creation and creator. One who knows this becomes the creation. The prajapathy
who created from himself ,and from his half, this adhibhouthika,adhidaivatha and adhyathmik
worlds cognized that I am not different from my creation. The one who understands own
Athma in this way as prajapathy ,naturally understands that the universe is not different from
himself.
Prajapathy= creation=sarvajagath
I=one of the creations
I=prajapathy
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Therefore I =creation=sarvajagath
There is nothing but I which is Brahma.
This is the logical samavaakya or equation of this wisdom.
Creation is only a projection of the creator. It is like the sprout of a seed. In fact srishti is a
Sanskrit word which cannot be translated as creation.Srj means projection. When a seed is
wet it become swollen. The skin or shell of it breaks. Part of it is projected as root and sprout.
When something latent in a hidden potential presence is manifested, it is called a srishti.
When we go to sleep we do not have any particular dream in our minds. From nowhere
comes up all sorts of visions ,hills,gardens,groves ,cities and forests and people in our
dreams. All these are projections. Out of a nebula come a galaxy. That too is projection. It is
not like a potter making a pot out of clay that this srishti takes place. The two processes are
different. Without a srashta there is no srishti.Without a dreamer there is no dream. Without a
poet no poem. Without a singer no music. Without a thinker no wisdom of knowledge.
Therefore my creation is the same as me. But the srishti of a kavi /poet is impersonal. It is not
like a child created by parents to which the parents are attached and there is dependence of
child on parents after it is created. The poet,singer,philosopher ,creator of universes etc are
impersonal witnesses watching the created work of art .Brahmanis the singer singing the
music of the spheres and enjoying it too and impersonally hearing and visualizing it too.
Manthra 6.
He did abhimanthana(churning ) of yoni and mouth by his hands and created agni. Therefore
there are no hairs inside these two parts. When we say “do yagna for this,this”etc for each
Deva.know that all are his visrishty only. He himself is all deva.Whatever is soft(Ardra)here
is created from that rethas alone. That softness is the soma. This ,sarvam ,everything is anna
(food)and annada(who eats food).Somam is annam(food)and agni is annada(one who eats
food).This srishty and athisrishty is of Brahma.(creation and beyond creation).He created the
Deva which gives sreyas.For even the Marthya(man with death experience) he created
amritha.That is why this is called athisrishty.One who knows this becomes the creator of
athisrishty. When the world with the pair(of male and female)was created the creation
through their union also began.Therefore, Brahma decided to create Devatha who controls the
varna like the Brahmana etc.The sabda like “Atha”Ithi”etc are for showing mudra of “like
this”according to Sankara.Mouth was churned to create the vaak or word.Mukha is therefore
the yoni of vaak.Vak is agni.Vaak is the one who can bless. That one who has the blessing of
vakk becomes the creator of blessings to all creatures and he alone is Brahmana.Agni is
Brahmana because it was born from the Brahmamukha as Vaak as a blessing to humanity.
Agni is that which burns. Therefore the mouth and yoni has no hairs inside. Therefore the
underside of the hands(palms)which does the churning also has no hairs. Mouth produce
agni,the vak.The yoni produce agni,the praja,who is the vaak of next generation. The
similarity of these two organs is the creation of agni for posterity as blessing. The birth of
vaak in yagna,from the Brahmanamukha as the blessing Prajapathi, is compared to birth of
praja from sthreeyoni blessing the continuation of progeny.Agni blesses the Brahmana who
produced him as a elder brother blesses the younger.Brahmana worship agni.They worship
the word. The veerya of Brahmana is in their word and mouth. From arms which are very
strong he created the kshathriya .As the deva of kshathriya,doing their kshathra Indra was
created. Their veerya is their baahubala.Strength of arms. Then from the thigh which are
efficient in world travel ,he created the vaisya and their devatha the vasu of the eight
directions. Then from the feet ,which is served and meditated by all alike ,he created the
sudra who enjoys in serving others and their Deva of the earth,Pooshaan (one who does
poshana).Agni,Indra,Ashtavasu,and pooshaan are Brahmam only.Whatever is created is
creator only. So the injunctions like “Do aahoothy for Indra”’Do ahoothy for the vasu”,To
pooshaan etc is actually “Do aahoothy for Brahma”in his different organs .Seeing the
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difference in the names,aayudha(tools they carry)and the sthothra(hymns)for them do not

think they are different.All deva are prajapathi,praana and Brahma only.Sankara here
introduces two opinions among scholars that Hiranyagarbha is the Eka Brahma, and
Hiranyagarbha is the samsaarin. Opinion of the first:-Indran,Mithran,Varunan,Agni etc are
names of Hiranyagarbha only.Aithareya Upanishad say This Brahma alone is Indra,
Prajaapathy and all devaas. Manusmrithi says some call him Agni and others call him manu
and still others Prajapathy. They also quote “That which is not cognizable by the senses,
subtlest,unmanifested,and sanaathana,sarvabhoothamaya,and which cannot be reached by
thought ,originated on its own. Opinion of the second group:-Hiranyagarbha is samsaari with
punarjanma.The Brihadaaranyaka says “He burned all papa or sins”and that shows he is
samsaarin.Otherwise there is no need to burn and destroy the sins is their view. The lines they
quote to prove the Hiranyagarbha had fears and desires .Athayanmarthya
:sannmrithaanusrijyatha. Though he himself is marthya,he created amritha.This also is a
proof for them. In swethaswethara Upanishad it is said”Those who have seen the birth of
Hiranyagarbha”.If Hiranyagarbha was Brahma, who can see its birth? In manusmrithy when
karmavipaaka is discussed it is said”Brahmaa viswasrijo dharmo mahaan avyaktham eva
cha.Uthamaa saathwikim ethaaa gathi maahurmaneeshina:
About this Sankara says that to have differences of opinion is usual in any science. This is
because of the association of the special upadhi with which each person approach.In
Kadopanishad it is said “Aaseeno dooram vrajathi sayaano yaathi sarvatha:kastham
madaamadam devam madanyognaathumarhathy. Hiranyagarbha is naturally not samsari ,and
the samsaarithwam is projected on him by upaadhi.Hiranyagarbha is one and the many at the
same time. (simultaneity of being eka and aneka).According to the Mahaavaakya like Thath
thwam asi ,all jeeva are at the same time one and many.Sruthi due to its purity of
upadhisambandha considers Hiranyagarbha as Eka.The occasional reference of samsaarithwa
is when there is association of upaadhi.For jeeva due to the increase in the impurity of upadhi
,samsarithwa happen. When that impurity is removed everything is paramathma only.
Hiranyagarbha being the first Yogin is pure sathwa and has no upadhi of rajas or thamas. It is
the scholars who do not consider the strong references of the Agama as references that
confuse the sciences with several upaadhi and several opinions. Because of this
confusion created, the successors find it difficult to determine the meanings .For these men
who follow absolute saasthra,are calm and tranquil in mind, and with no ego, the meaning of
science and its meaning ,the devathaavishaya etc are directly perceived in the clear intellect.
They are not confused by such arguments and confusions which arise in the clouded
consciousness of people.
The different lakshana like food and the eater are of the same Eka prajapathi. Soma is food
and fire is eater. Whatever is there in this universe as ardra ,and liquid all that is from the
seed or semen of that Eka Athma.In Aithareya Upanishad it is said that from rethas ,aapas
was born. All that has watery content is soma.Therefore,the body of plants ,animals, body of
earth, clouds and anthariksha carrying watervapour etc are all soma. All this is considered as
rethas and its derivatives from prajapathi .”All is this. It never increases and never
decreases”. Everything with water content is soma and is eaten or drunken by people/
animals/ plants etc .The watery things become anna or food . Whatever is heat and rooksha
become the agnate fire is the one who drinks and dry up the watery part. He is the eater of
all.Even that agni is soma and anna and is we do aahoothi of it as soma. And vice versa we do
aahoothy with soman considering it as agni also. Therefore understand that agni and soma are
one and only the lakshnabheda of the same energy ,and when one cognizes that it is I all the
controversies are lost The srishti of prajapathi is athisrishty because he created the shining
devaas which are having sreyas like own athma and sometimes with even more sreyas.How is
that possible ?How can one create something with more than own sreyas? Human beings are
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naturally martya , with death .They are lesser than the Prajapathy.But the gnaana in them is
possible which can equal and even exceed prajapthy because they cognize prajapathy and
even beyond. this is the meaning of athisrishty.Those pure and sinless people who with
gnaana and karma burn all impurities like fire, and who makes a community pure by their
presence(Pamkthipaavana)have crossed death and reached eternity by enlightening the
Amrithajyothi of Amrithagnaana for their successors and by this process of creation, the
srishty of prajapathy is athisrishty. The vaidikasadhana have lakshana of karma and gnaana
,and depends upon the karaka like the doer of sacrifice(Martha) and intended to get the effect
of Prajapathithwa.The phalasidhi of prajapathithwa includes within it the entire manifested
prapancha and its samsaara.This visible universe (vyaakrithaprapancha)has the lakshana of
sadhyam and saadhanam.This was before vyaakarana(Before its manifestation and
expansion) in a seed state. (Avyakritha).It sprouted as a tiny plant and became expanded into
the mighty tree of samsaaara.The karmabeeja in the kshethra(field)of avidya is the mighty
samsaara tree. The one who wants liberation has to destroy this mighty tree of samsaara
including its roots and seeds and sacrifice it.Moksha or liberation is the extreme end of the 4
purushartha.Brahmagnaani is the eater and enjoyer of the entire universe and he swallows and
digests it in his fire of gnaana and is the one who understands and cognizes and finally
destroys and sacrifices it .Both the Brahmavriksha and samsaaravriksha are explained in the
same way in scriptures.
Oordhwamoolam adha:saakham(BG)
Oordwa moola avaaksskha (Kat a U)
Brahmavriksha :Sanaathana(Mahabharatha)
By cognizing and enjoying the entire samsaara and Brahma,and merging them within,
Brahmagnaani is like the great darkness which engulf or swallow everything and is the light
for all the universe too.
Manthra 7.
At that time ,this universe was not existent.(during that great swallowing darkness which
alone was present).Universe became manifested from it ,with different names and forms for
each .. Therefore still it manifests to us with names and forms only. Brahma(Athma) is in
everything here from head to foot. But like a Kshura(sword)in its cover, and as Viswambara
(fire)in its kula(in fuel /wood)no one see it.Those who know it, know it only partially and
imperfectly. When it is seen in breath,it is named Prana.When it manifest in face it is called
Vaak.When seen it is called eyes. When one hear ,it is called ears. And when one think/
analyze(manana)it is called the mana or mind. All these are the functional names of that
(single)one. Those who do upaasana on one of these alone, does not know him perfectly.
Because each is imperfect without the other. When upaasana is done as Athman,in Athman
one can see and know all these. As one recovers the lost cows by their footprints, the one who
knows this attain fame and sloka. During the early times, even before the origin of this
universe ,when everything was in seed state, the universe was unmanifested and existed in
Brahma, the all swallowing engulfing darkness of time. In that period, there was no form or
name for the unmanifested prapancha.But there was no one to see it. None of the present
people have seen it too. Because it is before even this universe. But ,when we say”There once
existed a king called Yudhishtira”even without having seen Yudhishtira,we can understand
that old history .Just like that even without direct perception one can cognize the existence of
the unmanifested universes in the darkness of its origin ,unseen by anyone.
Aanakhaagrebhyo nakhaagramarvaadham Athmanaschaithanyam upalabhyathe.
From head to foot and its nails, this entire body is only the chaithanya(energy)of Athma only.
We do not find the fire when it is within the two pieces of wood (Arani)in which it exist
unmanifested. Only when they are churned ,the energy of fire comes out and manifest itself.
The sword in the cover is unmanifest and not seen. When it is taken out it is manifested. In
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this way, in each organ the very same Athmachaithanya(energy of Athma)alone is present.
We know its energy by looking at the work done by each organ. (Note that the entire universe
as energy, and unmanifested darkness –what we call the black hole –and the body and its
organs with its unmanifested Athman state are compared. The principle of chaithanya or
energy as ONE and manifesting in different forms and the energy being cognized only from
the work done -or force which is sakthy –is explained in simple words. The modern science
came up with these ideas only very late in the history of time)
Talking on Athmopaasana,Sankara says,”Gnaanopaasanayorekathwe
sathyapraapthanuath”. This is a very important statement he has made. The word
Gnaanopaasana is used to show the abheda of gnaana and upaasana.The way of upaasana and
the way of gnaana /Athma is the same.Learning the function of each organ separately is only
a teaching technique and one should not forget that all organs are part of a whole ,the
Athma.Same about the multiverses and study of astronomy. Those having dualities in their
mind do not see truth. Only with the cognizance of EKATHWA(oneness)of Athman
(Brahman) one know the truth(satya).For Sankara,Athmopaasana is same as
gnaanopaasana.It is an apoorvavidhi (an extraordinary rule)Because we are cognizing a
vasthu,which we have not seen, or heard before ,and this is never possible without the
functions of thought and analysis(manana).Upaasana is sravna(hear) manana(analyze)
nididhyaasana(cognizance by constant thinking) This is the same as gnaana.Therefore this
should be understood as an apoorvavidhi . The other functional rules(karmavidhi)like “Do
sacrifice”.Do Aahuthy”,etc are having the general character(saamaanya)of a functional
injunction(karma rule )which is shared with this rule. That general karmavidhi is there in this
apoorvavidhi also. But from sentences like “Mithreyi,Athman alone is to be seen
(drashtavya)etc ,the function of Athmopaasana is a internal function of the mind and not of
the outer organs is understood.Vignaana is a function of internal organs and not of external
functions or work done by external organs. This special rule of upaasana is called
apoorvavidhi because that alone will give us knowledge .
Yasmai devathaayai Haviggriheetham syaathaam
Manasa dhyaayedwashadkaarishyan
Even in the external injunctions like “Take havis and do vashadkaara “one see the internal
maanasakriya of dhyyana(manasaa dhyaaye) and without this thinking and analyzing process
mere external karma are futile.Athma is “manthavyo nididhyaasithavya”.Upaasana is a kriya
for gnaana and is for acquisition of gnaana.Veda(gnaana)and upaasana have ekaartha(same
meaning)for Sankara .(Thathaavochaama vedopaasana sabdayorekarthathwam ithi).In
upaasana as in yagna,there are three parts. When asked to do yagna,we ask ,three questions
naturally.
1Kim ? what is yagna?
2.kena? What does it mean ?
3.Kaam? Tell me how to do it
Without asking and understanding these three points and analyzing them by mental thought
processes only, one usually does a karma/function. Similarly when someone gives an
injunction “Do Upaasana” we ask , What is upaasana and what should be the upaasya? What
is the meaning of upaasana?Why one should do it ? How one should do it? The method of
upaasana? These are the basic principles we have to know before we do any scientific
enquiry.Athman is the one to be known thus, and mind is the vehicle through it can be done.
The impure mind is unable to get concentrated in this Athmavishaya which is beyond sense
organs.Therefore,the first step is to make the mind powerful and pure and ready to accept
knowledge. For this sama,dhama,brahmacharya,control of senses,kshama are practiced. So
they are the first steps to acquire a pure mind that can concentrate on a subject, and a sharp
intellect there from which can cognize anything and everything. The people who do sacrifices
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learn the rules of doing them. Those upaasaka who are doing the maanasakriya(mental
function) for acquiring gnaana,learn the Upanishads.It is the swadhyaaya . Here,”Nethi
nethi”,”Asthoolam”, ”Ekamevaadwitheeyam”” asanaayadhyatheetha ” etc are the vaakya to
tell us the swaroopa of Athma we are doing upaasana on.Athmopaasana is to get liberation
from all the avidya. Athmopaasana is Vidya (vidyopaasana).It is gnaanopaasana.From the
gnaana of Upanishadvaakya ,one can understand Athmaswaroopa and do upaasana on it. And
conversely, by upaasana,one acquire the Athmagnaana which is visishta .
Thus upaasana leads to vignaana and vignaana leads to upaasana and they are ultimately the
same. With injunctions like “Do Yagna”,along with internal processes ,external karma also
happen. But with Athmopasana ,no external kriya happen. It is always internal.When one
hears a vaakya,he gets the Athmagnaanasmrithy(memory of knowledge of Athma).To
another ,vignaana happen the same moment he hears it. There is no controversy between this.
It is only a natural process of difference .For chithavrithinirodha (as described in
Pathanjalayoga) there is no other way than Athmagnaana and its memory. There is no way
to liberation other than Brahmagnaana.Suppose one has no curiosity to know and ask the
questions “kim,kena,katham” even if he hear the vakya it is unlikely he will get this memory.
Once the Vakya are directly perceived internally, the tendency to know another external
object is lost also. Ekamevaadwitheeyam, Thathtwam asi,Ayam Athmaa Brahma are
mahavaakya with such potential within them .But the time taken depends on the individual .
The Praamaanya and apraamaanya of a Vaakya should not be determined by looking at
whether it is explaining a kriya or vasthuswaroopa.The effect of that Vakya should generate
vugnaana has to be taken into account. Only then that vakya can be considered pramaana.If
not, that vakya is apramaana.By athmagnaana the likes and dislikes ,desires and sorrows etc
created by samsaara ends. That itself is its praamaanya. Since whatever is left in the past life
comes to us, the memory of Athmagnana come to us ,anyway. So why should we do
upaasana ?Even without that we have to get athmagnaana of previous janma? To this, the
answer is:-Karma was the cause of a new body .The body again creates new karma and its
phala)effects).Even after getting samyagdarsana,one has to do karma associated with the
body. Karma is like an arrow already let out. Sanchithakarma is that karma which is left out
from past lives.Praarabdakarma is that accrued in this life. Karma weakens the functions of
gnaana.By gnaana the entire sanchithakarma and its effects are removed. But the arrow of
prarabdakarma is there.To prevent it upaasana is necessary. It is with upaasana of this janma
one can control the memory of athmagnaana in next janma.The Anaathma(body)also is
knowable like the Athma.(Note that from the Sanskrit word anathmy,originated the term
Anathomy in Latin and from it Anatomy ,in English language)Both are difficult to be
cognized perfectly. Then why is it said Athma alone has to be meditated upon ?This is the
question of poorvapaksha.
Anathmi is body of humans,animals,and birds etc.To know it is necessary for a Vaidika as a
healing vaidya(doctor).Especially so for a salyachikitsaka(a surgeon). It is knowable also.
Though it is difficult to learn and understand it is not impossible to learn it.And,by knowing it
one does not reach a state of “knowing everything”By the word asya sarvasya,only Athma
which is omniscient and omnipresent can give us knowledge about everything. For
sarvagnathwa,study of body alone is not enough. Study of Athma alone give state of
sarvagnathwa.(all-knowing).Therefore Athmopaasana alone is the method to attain it. How
can an Athmagnaani get the knowledge of Anathmi? Like locating a lost cow with its
footprints, by athmagnaana everything is gained. How does the discussion of gain come into
a discussion of gnaana?The lack of gaining Athma is agnaana.Aathma gained ,is gnaana.
When we say gain it indicates attaining something that was not there before. But in
Athmalaabha it is not like that.Athma is in ourselves. It is our eternally gained swaroopa.In
the kriya to attain other things there is impurity of kaama.But in the kriya to attain Athma it is
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not there. By the vidya of truth,we are making our own Athma Manifested from the
unmanifested state. There is no kaama to get an object which is not own ,since Athma is our
own. The effect of Athmagnaana is keerthy(fame)and sloka(poetic word)..Sloka is not only
poetric word but also the Liberation of a seeker of mukthy.As in the word punyasloka.There
the meaning is not a poet. In a liberated individual we find both(as in Vyasa, Vathmiki)
Manthra 8
Athman is dearer than wealth and son. It is dearer than everything. It is nearest and within. If
someone tells that there is something dearer to Athman,tell him/her that that love is having an
end.Iswara undoubtedly makes Athman the most dear for every creature.Do upaasana on the
Athman.Only that love is endless,eternal. The son is definitely dear to all.That is why people
get married and continue the races.Wealth also is dear to all.It is gained by people for oneself,
for the family and for generations to come.For that they do different works and takes
Herculean efforts.But when there is an emergency which will be precarious to own life,the
very same persons run away ,not taking their hardearned wealth ,not even looking at the
family or sons. This itself shows for each,Athma is important than the external things .The
praana (life)is considered important due to the Athman ,internal in praana.The love for it is
natural for all creatures and is dearest to all. But ,athmopaasana is not the natural urge to
live forever or to protect own life forever.(Like the asura kings of mythology)
To marry and get a son the effort is only very little. Anyone can do that. The acquisition of
wealth needs more effort than begetting a child. But Athmopaasana is more difficult than
getting wealthy. When both anathema and athma are dear, one should accept the aathma
.Because former is having an end and latter is eternal. To say this ,definitely and without a
doubt, one should first sacrifice anathema and know aathman .Otherwise people will not
listen . Athmagnaani is Iswara.Whatever he/she says becomes true ,and therefore he/she is a
pravaachaka(prophetical).The word Iswara was used before as Kshipravaachi according to
Sankara.With athmopaasana is kshipravaachi,and kshipraprasaadi also. Such a person is
Iswara.Only athmagnaani knows that the dear things like the athman of the son, the external
prapancha etc are eternal and not that what he/she see externally. For all others they are
anitya.Even when there is no sun, moon ,stars or any other light, one can directly perceive
ones own thoughts by the light of athman.The inner knowledge is brighter than the suns or
stars of the universe.Athmagnaana is brighter than all external knowledge and
anathmagnaana.
Manthra 10.This was Brahma in the beginning. It knew only “I am Brahma” (Aham
Brahmasmi). Therefore it became sarvam.Among the deva,only the one who knows thus,
become Brahma. Among human beings, and Rishis,also only the one who knows”I am
Brahma”becomes Brahma.Rishi Vaamadeva knew this and he said Iam surya ,I am Manu.
Whosoever know that I am Brahma, become this sarvam.Even Deva cannot prevent this.
Because the gnaani has become the Athma of even the deva.Those who do upaasana on other
devatha,and think that they are different from those devatha(Aham Anyam asmi),do not know
that they are for deva,just animals, like domestic animals are to human beings.Several cows
serve one master, the human being.Like that several human beings serving one devatha.Even
if one cow is lost from a herd the owner is sad. If several are lost ,the sorrow is great.
Therefore,Athmopaasana of human beings is not liked by the devatha . In the beginning
when there was nothing but chaithanya , as Brahma ,this chith knew only the chaithanya and
did not equate one with any jada or external object. Only after the jadavasthu was created the
question “am I the Jada body or chaithanya Athma “arises.And by enquiry we reach in the
path of Brahmavidya.So,from the chaithanya that knew only itself as chaithanya , jada was
created and the one who knows this initial state of existence ,by own experience and by
scientific enquiry ,understands himself as the Brahma , the initial chaithanya itself, and the
surya,the energy of earth and its beings as the same chaithanya,and Manu (the one with a
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mana or mind which can do manana),the first scientist of the human race who could do
manana and analysis of bioenergy in oneself and cosmic energy in external world as same
.These Brahmagnaanins are the advaithins who know Iswara in everything
(Sarveswaravaada). .They are always very few in number. Because it is not easy to
understand and practice the oneness of creation. In Advaitha there is no hatred towards
anyone, anything and they need not convert anyone to their path. Because ,and they see God
alone in everything. Everything is sacred, everyone is sacred since there is God everywhere.
Only when there is dwaitha(duality)people feel that there is another one/another community
to be destroyed or given instructions of a different sort, or get converted. For an advaithy
,since everything is God, from where can one convert and to where ? And whom can he hate
or kill since everything is Brahma ?The truth of ekathwa, or advaitha , perceived in this way
,is manifested as the universal love and ahimsa of the Indian philosophy.Eventhough the
principles they taught were accepted by the people and that part is the practical advaitha of
India.
If Iswara is the goal to be discovered, and Jeeva is the enquirer, and there are definite
methods of research and enquiry to find out Iswara,does not this mean dwaitha ?If it was
advaitha ,who should enquire whom and which is the path? What is the meaning of words
like Utharaayana and Dakshinaayana and what difference is there in the goal in whichever
way one goes ? The answer to this is:-With vachana(sentences)one cannot create sakthy in a
vasthu(object).Science or saasthra is only gnaapaka(informative)and not karaka(creative).The
above said sentences were all informative words .They can be understood. (Dhaarana) But
after that if one does not do upaasana by dhyaana of it ,Athmasakthy will not be created and
experience(swaanubhoothy)will not be created and in such cases those sentences do not give
any benefit at all. Understand the sentences like
1.Jeevathma should enquire Iswara
2.Only those who enquire will find out
3.The best for attaining amrithathwa is the path of utharaayana of surya
As the gnaapaka(informative)scientific sentences. Only then the doubts of dwaithabhaavana
will be removed. Brahma is like Saindhava(salt)which is ekarasa outside and inside. In
Madhukaanda and Munikaanda this ekathwa alone is advised as path of Amrithathwa.In all
the branches of the Upanishads the Brahmaathmaikya alone is the fixed meaning and aim of
knowledge. In the beginning(upakrama)and end(upasamhaara)this science gives only the
message of ekathwa.And there is no controversy in the middle part either. In the level of
Swaanubhoothy Brahma and Jeeva are not two, but one. Brahma is not but the samsaarijeeva
.Brahmavidya is not the knowledge about the different aspects of this worldly life
(samsaarajeevitha) either. In the Aadividya of AHAM BRAHMAASMI ,the
samsaaraprapancha and the samsaarijeeva had not been created or present. If the knower and
the known were different ,it would be said like”It is Brahma” but here it is said I am
Brahma. It is the own experience. The scientific thought takes one to the statement “That
(prapancha)is Brahma.” It is informative. But the own experience “I am Brahma” is
karakathwa (creativity)and that alone can create. If both are combined (gnaapaka or
informative and karaka or creative ) in one person it is the best knowledge possible. In
Maandukyakaarika commentary ,Aacharya asks” Can we boil one half of an egg, and from
the other half ,generate a chick “.In Chandogya upanishad also he speaks of this
Ardhajaratheeyanyaaya.He says ,it is like saying ,half of a woman’s body is young, and the
other half is old ,that people think ,Brahmavidya and samsaarividya are the same.Samsaara
and nirvana are alike for a great yogin but not to common people. It is a Schrödinger’s cat ,
which creates doubts in the minds of hearers .Doubting forever, the mind is destroyed
(Samsayaathmaa vinasyathi Bhagavad Geetha).Therefore,instead of saying things which
will destroy other peoples minds ,one should ,as far as possible try to clear them, is the view
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of Sankara. Brahma is Eka and it has been proved in several ways by sruthi.Wherever we find
Dwaitha,understand that it is a projection on to Brahma .On asamsaari Brahma
samsaaribhaava is a projection ,not real. The jeevathma ,before it entered a body and
manifested as the samsaarijeeva,was Brahma itself. Even if the jeevathma did not get
Brahmagnaana,it is still Brahma.Sarvam Brahma itself..The jeevathma ,by avidya,project on
to itself, that the thought “I am not Brahma. I am a body, I am samsaarin”.The compassionate
acharya tells “naasi samsaari”(You are not samsaari)and when this consciousness is created
by the compassionate guru, it recollects its original swabhaava and swaroopa.(I am
Brahmaswaroopa).
The scholar at poorvapaksha asks:-That natural and the knower of the Brahma,-tell me what
is that Athma “
Sankara says:-Don’t you remember what I had told you earlier about it. The chaithanya
within all the living things,with the functions of praana,apaana, vyaana,udaana and samaana
?”
Scholar:-That is a cow, this is a horse. Where is the Athma?It is not shown to us directly.
Sankara:-That which is seer,hearer(listener)analyzer by mind(Manana-manthaa)and knower
is the Athma,not the external form.
Poorvapaksha:-The form of that doer of kriyaas like darsana etc is not still shown to us
directly perceivable. The function of going is not the one who goes. The function of cutting is
not the one who cuts.
Sankara:-The seer of the seen(drashta of the drisya)the hearer of the sruthi (srotha of sruthy)
The manthaa of the matha,the vignaathaa of vignaana is the Athman.
Poorva:-What is the difference between the drashta of a pot and drashta of a Vision
(darsana). There is only difference in the seen. The same drashta is seeing the pot and the
vision.
Sankara:-For the drishya and the darsaka (seen and seer)to become one, the drishya has to be
the eternal drishya.In the eyes of the drashta,that drishya should stay,eternal,always bright
and never disappearing. This does not happen in external objects like pot etc.We see it ,and
forget about it. Sometimes seen, then destroyed .It is not continuously present in our mind.
Poorva:-That means the drashta is able to see two types of drishya.The eternal and the
changing .
Sankara:-Definitely. The sruthivachana”The darsana of a drashta is never lost”is about the
eternal vision. For external drishya,there are human beings who can see and cannot see
(blind). Even the blind people see the drishya in their dreams. That is an evidence for the
presence of internal eye ,even in absence of external eye. They see through internal eye, and
do manana and know through that .That is why the terms drashta of drishti,drasthta of drishya
etc were said. The eternal inner eye is athmaswaroopa and swayamjyothi.The dream vision is
external to it, and is anitya and having vaasana .The swapnadrishty,is generated by vaasana,
and is anitya,but it functions both in dream state and in wakened state(jaagrad).Just like heat
in the agni(fire)the swaroopa of athman is the drishti.The drashta is that internal drishti.This
has been proved by Kanaada.The Brahma knows that eternally seen form as chaithanya (own
energy) not projected upon by external objects,. Whether one jeeva knows it or not,(knower
as + and unknower as – asthi and naasthi) jeeva is Brahma alone,that energy alone. (This is
the same as the energy equation of Einstein.E alone is the root whether it is +Mc2 OR –Mc2)
Poorva:-Na vignaathe vignaaathaaram vijaaneeyaa(Br U).One cannot know the knower of the
knowledge.Athman is the vignaatha of vignaana.If it is not knowable how can we know it ?
When we attain other objects ,our desire for getting more and more will never be satiated and
we will need more. Even when we acquire a new knowledge the desire to know more will be
there. When you attain Athmagnaana such desires are completely gone and we are satisfied
forever. With that every other knowledge comes to us naturally. The sruthivachana has to be
 606 
 

understood in that way. The drisya cannot cognize the darsaka.It does not have the desire to
know also. The desire of darsaka to know the drisya will last until he gets the paramadarsana.
That is, till there is no projection of avidya.The desire to project avidya on to the athman is
ended. Only the desire to see the athma ,swaroopa remains. The vignaathaa(knower)of
vignaana(knowledge/wisdom) as Brahma is myself(Athman)and to the Athman, only
Athmopaasana will help is pointed out by the sruthi ,in that sentence.
I am the seer of all sights. am Athma,I am Brahma .Saakshaath aparokshaath, sarvaanthara
Athmaa asanaayadhyatheetho .This is experienced.Once a person gets this experience ,he/she
is neither gross nor subtle. He is both. The jeevathma then says ,I am not the samsaarin.It is a
projection on my real self. Thus he gets liberation from the projected Abrahmathwa on to his
Athman (Brahman) and become sarvam(all/everything).Therefore, with Brahmavidya we
become sarvam.The phala(effect)of Brahmavidya is this attainment of sarvabhaava.It is to
strengthen this the sruthimanthra are quoted. It is for this, the experience of Vaamadeva and
his manthra vision ”Aham Manurabhavam Suryascha”was quoted. Thadedhath Brahma
pasyan is to denote Brahmavidya. Aham manurabhava suryascha is also pointing out the
effect or phala of attainment of sarvabhaava by Brahmavidya.If we eat our hunger is
appeased. If we have Brahmavidya we are liberated .Only those with chaithanya and veerya
(sathwaguna predominant)can get the attainment of sarvabhaava.For people with little or no
veerya and chaithanya or sathwaguna ,the attainment of the vidya is either delayed or never
attained .The Brahma and Brahmavidya is same in Vaamadeva and the great sathwik people
like him,as well as in all human beings whether or not with veerya etc.But the people with
alpaveerya does not know it. No one can ever obstruct Brahmavidya manifesting in a human
being who has acquired veerya by Brahmacharya and other methods (ashtangayoga).Human
beings are indebted by Brahmacharya to the great rishis,and by yagna to the devas and by
praja(progeny)to the pithru or the ancestors of one’s family/race. By the doubt that the
Brahmagnaani might stop doing the deva and pithrurina (debts to deva and ancestors ) as
yagna and praajaapatya, different forces try to stop them from attaining Brahmagnaana. The
owner protects his wealth, the cows, as if it is own body. They do not want to part with that
wealth. They have dwaitha of body, of possessions and do not want advaitha .They have
dislike for Brahmagnaana and love for married life, children and acquisition of wealth for
them.Advaithin does not serve anyone and is not owned by anyone. He is the one who thinks
and acts for the good of entire creation and therefore, is the own for all. The Brahmagnaanin
as advaithin is a strong and compassionate and intellectual personality who is respected and
loved by all.The dwaithins are afraid of that strength and power. This is natural(The story of
the devas like Indra trying to obstruct the penances or thapasya of sages like viswamithra etc
are examples of this). Poorvapaksha asks, if the deva who are powerful can obstruct karma
like the kaala(time) karma,manthra ,oushadha and thapas,and if they can give the desired
effects (boons)easily ,wont there be lack of faith in the difficult anushtaana of saasthra by
human beings ?Sankara says : No. This jagath appears as many and wonderful and has
definite laws and causes for each objects in it. If this manyness is its swbhaava,both become
impossible. If we take the view that karma is the cause of pain and pleasure, no deva,time or
Iswara can ever alter the karmaphala.The karma is the controller based upon the karaka of
kaala and Iswara .It is not according to the will or wish of human beings. The deva, iswara,
Kaala ,desa etc are the helping karaka to the karma and karmaphala. Therefore there is no
need to have loss of faith in saasthra(science)and its anushtana(practice).The effects will be
always according to our own karma. The forces mentioned can either speed up or obstruct the
attainment and help us. This will actually increase and not decrease the anushtana of sasthra
and faith in it . Sometimes these causes like time ,Iswara etc,depending upon the karma of
one’s past janma,can cause obstruction of karma(karmavigna)in this janma.The nature and
guna(quality)of karma,kaala,daivam,dravyam etc are not easy to cognize (durvigneya)and
 607 
 

therefore the world is perplexed at its functioning. The different people say different opinions
because of their levels of understanding. Some say it is due to karma, and others say it is due
to daivam,and others maintain that it is due to kaala and still others say it is due to swabhaava
of dravya etc.Another view is that it is combined effect of all these(sarva ethe samhathaa).
Veda and smrithy have approved the importance of karma and say:” punyovaipunyena
karmanaa bhavathy papa:paapena:”(B U 3.2-13).All the things mentioned are important in
each vishaya.When one is gaining importance in its own field, the importance of the others
seem temporarily reduced.The effects attained by karma had been proved by logic(nyaaya).
Though the effects of other karma can be obstructed by deva,time etc,the effect of
Brahmavidya can never be obstructed by them. Brahma is attained when one has vidya.In
worldly sense when the eye of the seer has contact and union with the sunray, the form is
manifested. Similarly when Athma has union with vignaana,the darkness of avidya is
removed, and vidya revealed and Brahma attained. The darkness is removed in light. The
light cannot be obstructed by deva or any other power. It is natural for us . Athmaa
swaroopam dhyeyam yathath sarvasasthravigneyam Brahma hi yasmaath ,eshaam devaanaam
sa Brahmacid bhavathy .The Brahmagnaani is the subject of meditation for the deva and is
the Brahma itself .It is wisdom and knowledge personified.
In the samakaala(equal time is used for simultaneously ) of Brahmavidya,all the
obstructions due to avidya are lost. The effects of desa,time ,nimitha etc are for limited
anaathmavishaya and only those can be changed or obstructed by the deva.The Brahma is
timeless and beyond limitations of space-time and therefore not touched by them or by the
deva. Here Sankara enters into a discussion with poorvapaksha on santhathavidya and
vischinnavidya.The subject of discussion is whether the stream of consciousness is
santhatha(continuous)or vischinna (interrupted) The living organisms cannot have a
continuous stream of consciousness throughout its lifespan. While we do our daily chores the
interruptions do occur. When we resort to our different jobs/professions for a living, during
those periods there has to be interruptions,naturally.But,after these interruptions the mind of
the Brahmagnaani comes back to the original state of vidya and this re-entry or the second
experience and the first experience before interruption are not different. The first flow and the
second flow of vidya (with a flow of aparavidya as interruption in between ) are the same.
This is so for both samsaarin and sanyaasin.Sometimes even those who know the
directions well may have the digviparyaya vibrama.(may forget the direction)Similarly after
attainment of vidya ,there is a chance for forgetting it due to increase in avidya.(in
sampragnatha state).When such things happen also doubts can arise and perpetuated. Then
,they misunderstand pramaana as apramaana. For the Brahmagnaani there are no debts to be
fulfilled to anyone. When one does not know Brahma, the prayer, worships ,sacrifices
pranidhana etc are done with a feeling that I am different from Iswara.He serves God as if he
has some debts to the God. This feeling of duality is avidya.That is why it was said that such
upaasaka are like domestic animals to the deva whom they meditate upon. Here Sankara says
an important sentence :”Ethasyahya vidyapo varnaasramaadi pravibhaagavattho
adhikrithasya karmano vidyasahithasya kevalasya cha sasthrokthasya karyam
manushyathwadhiko brahmantha
uthkarsha:”
The karma allotted according to the tendencies of each due to thriguna are the
varnadharma. The ashramadharma are according to the chronological age and state of life.
Both these ,even if one does without proper understanding of what they are doing or not,
gradually leads one to development and leads to liberation. The final attainment of Brahma is
possible with any of these but in slow and steady way .It takes time. That is all. But those
who do not do the karma as prescribed scientifically or do unnatural acts against and opposite
to their dharma will go down in status and become sthaavara in next janma.The three loka are
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these high, intermediate and low planes .The bhaava of vidya is sarvaathmakathwa and
anything against or opposite is avidya.The only aim of saasthra is attainment of
sarvaathmabhaava.Only for those with avidya there are obstacles in the path. The entire
Upanishads are for showing the difference between vidya and avidya.Deva is a name
denoting everything which has light. The stars ,graham and even pithru (ancestors)are called
by this name. The people in the earth, if they have light of knowledge are the bhoodeva.
Instead of trying to attain vidya ,asking for boons of worldly nature after doing meditation on
god is the animallike behavior towards the Deva by man.. In Anugeetha sage Vyasa says:-
Kriyaavadbhirhi kountheya
Devaloka:samaavritha:
Na chaithadishtam devaanaam
Marthyeiruparivarthanam.
Kountheya,The devaloka is filled with people who do kriya.Men going beyond that ,the deva
does not like. Why are human beings do the devakarma etc ? Because of their varna and
because of their asrama.,Says Sankara.
What is varna ?Varna is that Guna by which ,as if they are bound forever in the wheels of the
samsaarachakra,human beings go on doing different karma. (This answer of Sankara shows
that the varna is related to the jobs/professions people take up due to the thriguna /personality
predominance in them). Why is not the sarga of Indra etc not said after the sarga of agni
(energy)? By the sarga of energy, the sarga of Prajapathy was completed. Therefore it was
not said.
The sarga of Indra etc(deva,human,and others)is the cause for karma and its rights and is
useful for only those with Avidya.Now that will be said. Agni is fire,energy and represents
Brahma and therefore is Brahmana.Indra etc are Kshthriya and is another expression of
energy and they want their land and its wealth like cattle, humans etc to be always under
them .They are conscious of their power and wealth(economy)But it is from the energy ,The
Fire, The Brahma ,that all other types of energy has been formed in order of their strength or
functioning power. The four varna are therefore the organs of Brahma and they are not
separate .(The same energy in four different manifestation)If the organs become separate and
quarrel ,the complete and perfectly healthy state cannot be obtained .The sarga was in
avarohana order from Brahma and in the same order in reverse way human beings have to
ascend(aarohana)to the Brahma state. The travel of human intelligence from earth ,through
the directions of space, then to the sun and the time beyond the sun is both poetical and
scientific here.Nityachaitanyayathi writes here:-Our own powers of imagination are far
superior than any of the best telescopes. Our imagination can travel not only in the space
beyond ,but also in the time beyond. As we observe all these and scan the mysteries of the
universe ,no part of the universe is alienated from our vision or disconnected with our
experience .Where is the end to it ?The farther and farther we look or imagine there is
something farther than that. That something which looks like beyond everything ,and is
closest to our heart is perceived by Brahmavidya and that alone is the aim of all upanishadic
teachings.
Manthra 11.Brahma was alone and the only one in the beginning. That eka satha(single
absolute truth)without loosing its nature created a form with sreyas and that is Kshathra.
Among the deva who are the kshathra ?Indra,Varuna, soma,Rudra,Pajanya,yama,Mrityu and
Isaana.Therefore there is no one beyond these eight kshthriyas as the protectors of the eight
directions. It is due to this reason that a Brahmana during Rajasooya meditates on Kshathriya
,in a lower position to him. That fame is only attainable for a kshathriya.The yoni or place of
origin of the kshathriya is Brahmana itself and therefore during paramagathi he reaches
Brahma only. Because of this no one insults the Brahma. The Brahma is yoni of all. Those
who insults his own yoni(own mother)is a sinner and destroys own sreyas. Brahma started
 609 
 

creation as agniswaroopa.(Agnim srishtaa agniswaroopaapannam Brahma).There was

nothing except energy,Vidya or agni during the beginning of sarga,and the one who protects
vidya,energy and fire alone was there and this Brahma character is Brahmana .He protects
his energy, the vidya and also the fire . Without him vidya cannot spread in all directions. The
first sarga happened with the samkalpa(Brahmanosmi mamethyam karthavyam) I am
Brahmana , and this is my duty. From own Athma Brahma created a wonderful swaroopa
with wonderful karma for the sake of assistance in protection .They are the ashtadikpaala.The
king of the deva,the king of the fauna and flora of the oceans, King of the Brahmana,
(soma), king of the animals (Rudra),king of electricity or vidyuth (parjanya)king of
ancestors (yama),king of diseases(mrityu)king of all that illumines or of lights(Isaana).They
were given a place/direction each for protection .In their basis the kings of the earth like
purooravas etc were created and names. Even though Brahmana is above kshthriya being the
yoni(creator) due to the protective power kshsthriya is given a special status of superiority
during Raajasooya.Brahmana has kept the fame of his Athma in the kshathriya for protection.
Therefore the Brahmin rithwik during raajasooya calls the kshathriya king as Brahma(Thwam
Raajan Brahmaasi)They respect each other . At the end of Rajasooya the kshathriya
respectfully accepts the superiority of the Brahmana (his own originator)as the Purohitha (the
one who was before) and this mutual respect protects the earth .
The violence to any creature is sin. When it is to own parents it is greater sin. Therefore the
kshathriya or any of the other varnas do not show disrespect or insult the Brahmana. Who is a
Brahmana?What are the signs of Brahmana? Sankara says :-
1 He should have directly perceived and experienced Aham Brahmasmi(I am Brahma)
2.He should have attained the sarvaathmaikyabhaava.That everything is my athman and I am
everything’s Athman.
3.The only aim of all his functions will be “Loka samasthaa sukhino bhavanthu” Let the
entire world be happy
4.He should have a mental make up which is always immersed in the natural Samadhi
(sahajasamadhi) of internal world of wisdom or light ,and should never awaken to the
external samsaara of mixed pleasure and pain.
5.In the external world the one and only karma for a Brahmana and the only aim of him ,
would be communication of his vidya to the deserving disciples and in this way expand and
protect vidya .
6.All his dreams are great and beautiful and projecting everything into space-time and beyond
and never have any limited selfish taints in them. Thus Brahmana really means a great yogin.
Those who think that they are practical minded might say that these are Utopian dreams. But
the dreams of Brahmana were not utopian. Each and every word a Brahmana speaks or thinks
or visualize even in dreams would be noble and would be for the wellbeing and healthy living
of the entire universe. There is no trace of untruth or ego in those .It spreads light of truth
,wisdom and bliss. The personification of compassion is the form of such a Brahman. The
Brahmana travels from place to place with the message of truth, bliss and beauty just like the
seasons and he does not stay in the house which is the place of samsaara. They do not see the
fellow creatures as the things to be exploited for own benefit .Even if they enter into a
wedlock ,the only intention of it would be to create a good praja of good gene for the benefit
of the entire world and for sustaining the race. Because of this the Brahmana couple with
pure hearts and body after doing penance and brahmacharya for long time in a good
muhoortha unite to get a praja.And after giving proper training and instructions to that new
generation, teaching them the way of truth, they go to the next stage of vaanaprastha .This
was the real definition of Brahmana .The asrama or stages of life which were followed by
Brahmana were followed by all other varna because it was the best . Now we find these
trends in reverse order. It did not mean they were always like this.
 610 
 

Manthra 12
He did not prosper. Therefore Vaisya were created. They are born out of the Deva
(devajaatha)They are the ashtavasu,the ekaadasarudra, dwaadasaaditya, thrayodasa
viswedeva ,forty-nine maruthgana etc.They are created in gana(groups)of 8,11,12,13,49. The
deva or kshthriya did not prosper because there were no one to earn wealth for them. There is
only one method of earning money for kshathriya and that is war with neighboring ones. That
was against prosperity because it created series of wars. Therefore the kshathriya needed
people who amass money for the constructive purposes and they created the vaisya.The work
of vaisya were krishi(agriculture)goraksha(protection of cow –animal husbandry)and
vaanijya(trade and commerce).By these peaceful occupations they made the earth prosperous.
These occupations are always on a co-operative basis and needs travel, and joint endeavors
like a joint family and co-operation between neighboring families and nations. Therefore the
vaisya were created in gana or groups .They were a sangha(a group)and were born out of
deva and their lifestyle and karma and their demeanor is equivalent to the deva.The wealth
they earned they always kept as a treasure for the whole group and never divided it .The
profits were shared by all members alike with dharma. The vaisya for their travel, trade and
commerce, discovered the ganitha (mathematics),astronomy or nakshathravidya(for travel)
and geography (as a result of world travels) The Viswedeva or maruths( monsoon) were able
to lead them across the oceans to distant places and share their products ..
Mantra 13.Even then He did not prosper. Then He created the soodravarna.And he created
pooshana(nourishment)This(earth)itself is the pooshaan.Because whatever is here, this
nourishes it and allows it to prosper. Brahma created vidya(Brahmana) strength
(kshathriya) and wealth(vaisya)and yet did not prosper. The reason was that the race was not
increased. There were no praja(children ) enough. The ancestor of all is the earth. The earth
itself is the pooshaan.The earth is the mother. The earth is the feet of Brahma. She is the
mother who nourishes ,grows and protects and gives space for all in her lap .She gives food.
The nourishment, protection and growth and looking after (paricharana)of the children is the
earth’s (mother’s)duties .She alone can generate more and more of people(children)belonging
to all the varna.Thus pooshaan was created as ancestor of all human race as shoodravarna.
Those who do this karma of earth were called shoodra.Earth,shoodra,and woman are the
yoni of all living things and varna.The Brahmana was the yoni in avarohanakrama
(descending order)of creation from Brahma. The soodra or earth and woman is the yoni in
ascending order of creation because only from this base one can create new life to continue
the races and life and the different occupations mentioned. All the varna therefore meditate
upon and worship and wear in the minds, the earth , mother, and the feet of God Vishnu as
earth. All are soodra when born into the earth, and by different tendencies choose their
occupation and become the different varna.All men first learn vidya and then learns how to
protect it and then a spouse to create new ones and a house and wealth for them and then
finds out methods of protection for them. It is for this the men are doing agriculture, trade
,commerce, animal husbandry and then the protection of them and making law and order and
defence for the property. All need food, water and shelter. The activities to earn this is basic
for all men and women .Majority of human race remain at this level (shoodra,vaisya ,
kshathriya)and only a few become great yogins or Brahmana.The Yogins are a minority when
we compare the Brahmavidya and its acquisition. The vaisya created the vaisikathanthra
including the 64 arts and enjoyment out of it .He gave a fixed amount of what he earned to
king as raajabhoga (tax)and as contribution to society (social welfare)in the temples run by a
Brahmin Guru..All the people were benefited by their contributions and they did it as their
dharma. The people wanted a protector for the wealth thus acquired and they selected a
rakshapurusha (king)as representative of all of them .He had to be expert in the art of war and
law and should be a person fixed in dharma. Only such people were elected out of the royal
 611 
 

lineage as the ruler. Administration, management, judiciary and defence are thus specialties
of a kshathriya.All these are the worldly knowledge systems .Giving equal importance to
arthasasthra(wealth and its management )neethisasthra(law)ayurveda( healthy living /medical
knowledge),dhanurveda(knowledge of the weapons)vaisikathanthra(64 arts)and astronomy
,and knowing their uses and limitations, human beings go beyond the premises of such
knowledge into depths of consciousness no one has ever touched upon. The internal enquiry
of consciousness,Athman,Brahman is absolute while all the worldly knowledge is relative
truth only. The knowledge of chaithanya or light is the uppermost and knowledge of the seen
universe is the intermediate and knowledge of only the biological needs is the lowest level.
The sarvaathmaikyabhaava and its soundaryalahari is the reason for the brahmanya of the
brahmana.The brahmana is thus a kavi,and rishi with advaitha experience. He is the greatest
saasthragna(scientist)and the greatest compassionate pravaachaka(predictive science)too and
is very rare to find and is worshipped by everyone because of the wisdom and compassion
and selfishness. One has to prove oneself as a sarvagna for this . In satyayuga if the number
was 4 /4 for Brahmana,in Threthaayuga it diminished to ¾ and in dwapara to 2/4 and now in
kaliyuga it is ¼ only .Only a quarter of the population of the world is real brahmana
according to the definition of the brahmana.And now even that is fast decreasing .Kaliyuga
has got only one quarter of dharma because the real brahmagnaani are less.
Manthra 14.
Even after that He did not prosper.Then he created Dharma, with the form of sreyas. Dharma
does kshathra(protection)of even kshathriya(the protectors). Therefore there is nothing
beyond dharma. Even a weak person can win over a very strong person, by dharma. Dharma
is satya(truth)itself. Therefore about one who says truth alone, we say “He says that which is
dharma”.For one who does dharma we say”He speaks only truth”.Both are one.
About an object, its truth is the scientific, logical theoretical knowledge,. The use of that
satya in our practical life is dharma. Therefore both are one.
Even after the races with their definitive characters and occupations were created ,the
creation had no prosperity and equality. The women who protects and generates, the learned
people who are not warring tribes, and the people who are not interested in power were ruled
by the strong ones who had warring nature. The equality would be lost by that unequal
power. Too much of wealth accumulation also can lead to this. The sarvaathmaikyabhaava
between people will be lost on earth. Therefore dharma was created. By dharma ,the strength
of kshathriya,the wealth of vaisya and the ego of knowledge of Brahmana can be controlled.
Thus dharma was the controlling power of even the controller.
To have theory and practice alike is the main thought process here. It is the keystone of
Indian philosophy. It is not mere brainwork or intellectual exercise for an Indian rishi.It was
a lifestyle practiced by them and obeyed and imitated by all others due to its virtue and
social equality.Sankara says:-yo vai sadharmo vyavahaaralakshano
loukikairvyavaheeyamaana:satyam vaithath;sathyam ithi yathaa saasthraarthathaa ;sa
evaaushteeyamaano dharmanaamaa bhavathi,saasthraarthathwena gnaayamaanasthu
sathyam bhavathi”
The one to be known, and the one to be practiced. Both becoming one is a lifestyle of Indian
philosophers. Dharma is not just an action of obedience to law alone. It is not mere ritual
alone.Sankara sys only an ignorant will consider that I am Kshathriya,I am Brahmana,I am
vaisya,I am soodra,and misinterpret the rituals alone as dharma according to Sankara.The
rituals are for human beings to influence them to do the karma according to ones own
nature. The gnaani is the one who has directly perceived truth as beyond all varnaasrama
and is an advaithin who knows that every occupation/jobs done is noble provided it is done
with dharma. The nobility of an action is in the mental attitude of the doer. This is pointed
out in Principles of Ethics by modern western Philosopher Immanuel Kant. The spirituality
 612 
 

of each one determined by the vasana of each guna makes one truthful and make them
perform dharma.The mixing of these characteristics cause varnasankara or mixture of races
and this is almost equivalent to the genetic theory of the present century. The protection of
the original race ,and the creation of new races by selective pairing was done so that the
biodiversity is maintained in India from time immemorial.
The motto “Dharmonna paradevathaa”was the motto of the ruling kshathriya of kerala. (The
dharma alone is our paradevatha).This was inscribed in the temple of their deity .I remember
seeing this as an infant in the palace of my maternal grandfather.
Manthra 15.
It had created the Brahma,kshathra,vaisya,and soodra.It became the fire of Deva as
Brahma and among men the Brahmana.It became the kshathriya among kshathriya,vaisya
among vaisya and soodra among soodra.Therefore those who desire heaven approach the
agni among the deva and the Brahmana among the men. Brahma alone is seen in all these
forms .Whosoever goes from this world without knowing own worlds, the unknown own
world does not protect him. Just like unlearned Veda and undone good deeds cannot protect.
If one does good deeds in this world without having the knowledge of them,those karma
will be depleted in the end.Therefore,making Athma as own world do meditate. The good
deeds of one who meditate with Athma alone as the world, never get depleted. Whatever is
desired he creates within the Athma ,by athman. X gene creates X gene only.All life which
created out of Brahma is Brahma only. Thus all varna created out of Brahma is Brahma only
is the meaning of this manthra.Everyone does work according to own nature only. That is
the seeing of ones own loka or world. Doing things of ones nature with the knowledge that I
am Brahma ,is the perfect knowledge ones own worlds. If done without this knowledge one
has to enter through the way of smoke (dhoomamarga)and return to samsaara and recycle
here. And they fall from own position and come back to earth when the karma deplete. The
kshathriya for attaining heaven approach agni or fire and those who know the truth of
fire(Brahmana)and protect fire. Only one who has attained the wisdom of knowing
everything as Brahman, and one with oneself, has known own worlds. This is
sarvaaathmaikyabhaava .
Manthra 16.
This Athman alone is the world of all bhootha(elements)By homa and yagna ,by them
become the world of deva..By anubhoothy(own experience)one becomes the world of the
Rishi.By liberating from all debts to ancestors one become the world of ancestors(pithru).By
desire for children one attain the ancestral worlds. By giving shelter to human beings and by
giving food to them one becomes the world of humans. By giving water and grass to cows
one becomes the world of animals. Giving food for dogs,birds,and even the ants one
becomes their worlds. Just like desiring good and wellbeing for ones own world, such a
person desires good and wellbeing of all such creatures. Whomsoever knows this and does
this, his yagna of this type had been analyzed and enquired(meemaamsa) in very ancient
period itself and decided upon. The panchamahayagna are very ancient and analyzed very
early itself and made into practice as a lifestyle .This is the practical advaitha of India.
Knowing every creature and plant on earth and treating them as oneself ,as Brahma,and
protecting and giving them space for growth is the most beautiful and peaceful ecological
concept ever produced . Even this body of panda (mass)with organs ,cells etc and based on
avidya and karma, exists only in the world of chaithanya(energy)as Brahma. It is dependent
on Athman ,the energy. From deva to an ant, in all bodies of masses, that athma alone is
experienced by all of us. All the varnaasramadharma are done for the good of all beings on
earth by the Athman itself. By the ghee given to fire by the householder ,and his sacrifice and
yagna,deva and householders are interdependent. They prosper by the interdepependence and
co-operation. One is the enjoyment of the other. By swadhyaaya and swaanubhoothi rishiloka
 613 
 

is associated with human worlds. By giving pindodaka(water and solid food)the pithruloka
(ancestral)is related to human world. The desire for praja(children)is to give back the debts to
ancestors. By praajaapathya the bondage of interdependence happen. by giving shelter and
food to guests one becomes the basis for all humanity. When giving water and hay to cows
,the world of the cows is indebted in the same way to humanity. All animals and birds eating
from the householders house relate to him and depend on him .Even by kanabali(sacrifice of
tiny particles for ants)and bhaandakshaalana(from the washed utensils the remains taken by
various jeeva)several worlds of jeeva are dependent on human worlds .The one who has
achieved sarvathmabhaava desires good for all ,and he nourishes the kshethra(templebody) of
their athma as if ones own. He loves them all as himself.Similarly since he gives ghee, own
experience(swanubhoothy)solid food(pinda)udaka(liquid food)praja (children) and abode
with different types of requirements ,the deva,rishi,pithru ,other humans, and animal ,bird and
insect worlds desire for the good of human beings. The nature prays for the wellbeing of the
human only when he loves and protects it. Thus the Brahmagnaani is at the same time the
enjoyer of all and the enjoyment of all ,the subject and object simultaneously .Such a
householder with Brahmagnaana prospers. The five Mahayagna are for the householder ,his
responsibilities and liberations from the debts of his ancestors. Gnaana is the internalization
into own Athma world. Without perception of athma,if we perceive only the external body
we are traveling only in the jadaloka like a blind man falling into a well. The internalized
intellect of the gnaani is always traveling through the worlds of light. Eshana or desire is the
cause of everything in samsaara.By their nature ,like small children people run after their
desired objects by avidya.They do karma just to get them. When not obtained they are angry
or sad.Kaama or desire is the root cause for human actions.Manusmrithy, Geetha and Katha
Upanishad etc have said this several times. The desire for selfish ends is bad. The desire for
the goodness of all is greater and noble. To have desire for the good of all elements
(sarvabhoothahitha)and do actions (karma)for achieving that end by the attainment of
sarvaathmabhaava ,the jeevaathma has attained everything possible.
Manthra 17.
This was alone. This Athma desired: Let me have a wife(jaaya).In her let me have praja
(children).For doing action let me have wealth. These are the only desires of all humans.
More than that they do not desire .The single man desires wife and children and wealth to
protect them. Without these I am imperfect is his imagination. But he can attain perfection in
this way.”Mind is my Athman. Word is my wife.Praana is my praja.eyes are the human
wealth since by seeing only one desires it. ears are God. By ears only we hear of God.Athma
itself is karma. We do karma for the athman.This yagna is the paangtha.For animals also it is
paamktha.Whatever is seen is paamktha.One who knows thus attains everything and is the
most perfect. By puthreshana(desire for children)one acquires a wife and this leads to
vitheshana(desire for more wealth)The worlds of man,deva and pithru are attained by this
karma. Therefore the saadhanaishana of son, wife and wealth is together called the
lokaishna(desire for worlds).The desire for son and wealth is like a pupa of silkworm making
one bound within it. And by its bondage to the ways of karma man doesn’t know
athmaloka.He is always looking at the external .Thaithareeyam says “agnimugdho haiva
dhoomathaantha:swam lokam na prathijaanaathy”.
The desires are endless. Yet why is the kaama for son and wealth alone are mentioned? All
the other desires are successors of these two desires only. I need a house for me and my wife
and children. I need that luxury and this. To keep our name of the race/vansa I have to do this
and that. And I should get power in such and such position to do these things .For all this
more wealth is needed . For that such and such methods should be devised. And they should
be put to practice. In this way the thought processes endlessly fall in desires. All these are
included in the two words puthreshana and vitheshana.The effects, the methods to get those
 614 
 

effects,-apart from that nothing seen or unseen are attained by human beings in this world.
Beyond that an average man does not enquire also. Labdhavya vishayo hi kaama: Human
desires are within the scope of these things which are attainable .But a gnaani gets out of the
kaama that bounds a average human being.(Uthaathavyam)Has to come out or raise above
them is his kaama.The sruthivachana is “Uthishtatha:jaagratha:”.Arise and be careful and
concentrated. Why is the average man bounded by these common desires? Even before this
the state of world was like this. Before me, my ancestors had done this way. This nature of
the ancestors is continued by all successors. The kaama of Brahma is not like that. No one
has ever seen the kaama in Brahma. But ,by the law that if there is kaama in the successors,
its seed must be there in the forefather also. By that deduction ,alone we say that there was
kaama in Brahma(the old world genetic theory)..Just like enquiring into the presence of a
sickle cell trait in vertical and horizontal(ancestors and siblings) the rishi is tracing the root of
kaama upto the Brahma and says that it must be there in the first ancestor itself ,if it is in me,.
But in a race all does not have the sickle cell gene. Several people are escaping from that.
Similarly in human race there are a few who escape from the kaama trait .They do not find
perfection by either puthreshana or vitheshana.How do they find perfection ? He understands
athma as not the external body but the internal. He does not love a wife who follows his
external body. He loves as his wife the vaak who follows his internal thoughts. He loves the
spoken and written words. The union of Athman ends with the union of vaak.He is not alone
anymore .His ekaakithwa ends with vaak.By study and communication of thoughts through
language he finds out his mate. When athma and mind(thoughts)unite as their son,praana is
born. The cause of all action is the son,praana .He is the praja.The actions of praana are
possible through the seen wealth .The seen world of wealth(cow,gold,lands) are human
wealth. Therefore wealth of the eye is called human wealth. The vignaana on the subject of
energy and light is devavitha(wealth of deva).It is obtained through the sruthi.Therefore the
ears and their wealth is devavitha.
The karma done by objects which begin from athman and end with wealth is the yagna and it
is athman itself. The athman itself is doing all the karma. What you call mine and me is not
this body ,it is the athman.The body does that and does this is the thoughts arising from an
ignorant person. It is the athma which makes the body do everything. Therefore gnaani
knows athman is my real body . Athmanaahi sareerena yatha:karma karothi.
From the thought ,body moves and does things ,therefore body is athman (me), Athma is the
cause of every action, movement and therefore athman is the real body ,is reached. Mass or
pinda with weight is body and it has gathi or movement .But the movement of it is energy
only ,and nothing else .The equality on either sides of the equation is thus deduced. That is
how Brahma and prapancha are one . By husband,wife,children,wealth and karma everything
is done is the view of common people. Their yagna of life is praajaapatya or the yagna of
samsaara.It is maithuna or paired action . Gnani does karma with athman,vaak,praanan,
chakshu and srothra and that yagna is amaithuna (not paired).His prapancha is amaithuna .
The first panktha(5)of maithuna is there for even birds and animals .So it is a common thing.
The second panktha is not common .It distinguishes a gnaani from other animals, birds and
humans.
Brahmana 5.Sapthaannabrahmana
In the last Brahmana it was explained how the ignorant people thinking that God and “I “are
different(Anyosaa vanyohamasmi)with varnaasramadharma and actions, and responsibilities
,bound by the desires revolves in the cycle of samsara forever. He depends on others and
others depends on him and being interdependent become enjoyer and enjoyed through the
yagna which is paanktha .And thus he by his life makes awareness through that yagna about
all, all the universes, which is created for His enjoyment as Praajaapathya.
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Every one according to one’s karma, and gnaana enjoys the world and becomes the
enjoyment of the world. All is the doer and the effects of all. In the vidyaaprakarana called
madhuvidya we find the aathmaikathwavignaana as “sarvam sarvaswa kaaryam Madhu”.For
enjoyment ,the enjoyer himself by own vidya and karma makes samsaaraprapancha made of
the pamktha,as well as the Athmeeyaprapancha made of the other pamktha.The world is then
divided into seven as cause and effect .These seven as enjoyment(bhojya)are called annam
(food).Since each one creates these seven worlds ,each is the father of the seven worlds. The
seven annam and the use of them are condensed in a soothra style in the first manthra.
1
Yathsapthaannaani medhayaa thapasaajanayathpithaa .Ekamasya saadhaaranam dwe
devaanabhaajayath
Threenyaathmane kurutha pasubhya ekam praayachatha
Thasminsarvam prathishtitham yacha praaneethi yacha na
Kasmaathaani na ksheeyanthedhyamaanaani sarvadaa
Yo vaithaamakshithim veda sonnamathi pratheekena
Sa devaanapigachathim veda sonnamathi pratheekena
Sa devaanpigachathi sa oorjamupajeevatheethi slokaa:
2
Yathsapthaannani medhayaa thapasaajanayathpithethi medhayaa hi
thapasaajanayathpithaa
Ekamasya saadhaaranamitheedamevaasya thathsaadhaaranamannam yadidamadhyathe
Sa ya ethadupaasthe na sa paapmano vyaavarthathe misramhyethath
Dwe devaanabhaajayadithi hutham cha prahutham cha thasmaaddevebhyo juhoothi cha pra
cha juhootyatho aahurdadarsapoornamaasaavithi
Thasmaanneshtiyaajuka:syaad Pasubhya ekam praayachadithi thapyaya:
Payo hyevaagre manushyaascha pasavaschopajeevanthi thasmaadkumaaram jaatham
dhrutham vaivaagre prathilehayanthi sthanam vaanudhyaapayanthyatha vatsam
jaathamaahurasthrunaada ithi
Thasminsarvam prathishtitham yacha praaneethi yacha na
Thadyadidamaahu :samvatsaram payasaa juhoodapa punarmrityum jayatheethi na thathaa
vidhyaadyadaharevajuhothi thadaha:punarmrityumapajayathyevam
vidwaansarvamhi devebhyonnaadhyam prayachathi
Kasmaathaani na ksheeyanthedhyamaanaani sarvadethi purusho vaa akshithi:sa
heedamannam puna:punarjanayathe
Yo vaithaamakshitham vedethi purusho va akshithi:sa heedamannam dhiyaa dhiyaa
janayathe karmabhiryadwaithana kuryaathksheeyetha ha sonnamathi pratheekenethi
mukham pratheekam mukhenetyethath
Sa devaanapigachathi sa oorjamupajeevatheethi pasoomsaa
Manthra 1.,2
The father created the seven annam(food)with Medha(intellect)and thapas(heat of austerity).
One is the common food for all. The second is the food of deva.Three are for the Athman
Himself. One is for pasu.All the living and nonliving things with or without praana are
fixed(prathishta)in the last one and is dependent on it for their existence. All are eating
always and why is not this food decreasing? One who knows this endless state of food will
eat food always symbolically only. He is living on oorja (energy)only and he becomes the
deva.
Just like the prajapathy who created the universes by intellect and heat of austerity every
person is creating his own worlds .That is why each person is the father of his own world.
And a poet is the creator of his world of poesy (Remember the words Apaare kaavyasamsaare
Kavireka prajapathy).The food for sustenance of praana is the common food for all the living
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beings.The living of the present and the dead of the past have continuously used that food.
Yet that akshayapaathra of the sun is never depleted.Why ?Because ,the manthra says it is
oorja which is the annam .The food is the energy .What we are eating as annam is really
oorjam(Oorjam upajeevathy)This cyclical use of energy forever by past ,present and future
generations is the sustenance of the life on earth. We are energy ,living on energy .Once this
is understood, we know we (jada)body but shining enlightened Athman (Deva).It is
important to grasp the inner meaning of this manthra.Because this law is what Einstein stated
later (much later )in a different language ,in a different continent and in a different way.
Manthra 2.
The father created the seven foods by medha and thapas alone. The food we Eat (grains,
fruits, vegetables etc)are the one created for all beings.Hutham and prahutham are the two
foods for deva.The homa and bali are therefore for deva.According to some it is the
darsapoornamaasa.Do not do ishti(yagna) simply for the sake of physical desires. The one for
pause is milk. Both men and pasu live on milk. Therefore when a new child is born we smear
ghee on tongue and make him drink mothers milk .The calf when born cannot live on grass.
Its praana is fixed on its mother’s milk. All the living and nonliving are fixed (prathishta)in
milk. For one year if we do homa in agni with milk, one can conquer death .This saying is
symbolic. The one who knows this, by the first homa itself conquers the death. Because with
that first homa itself he has sacrificed everything ,every annam ,for all the deva and thus
become free from desires for more. Why is this food decreasing even after being enjoyed
forever by all?Purusha itself is the cause. He creates annam again and again. The eater
(enjoyer)who knows this endless eternal nature itself is the reason for that eternity. He creates
annam with medha and thapas and by the temporary karma forever. Once he stops it annam
will decrease. He eats annam only as pratheeka (symbol).Prathheka is the importance.
Symbol is important. Here the most important is the oorja or energy and food is only a
symbol of it. And one who knows this know that I am energy and not this physical body .By
living on oorja as the symbolic annam he attains devahood.Sankarabhaashya says:
”Brahmavidyaavishaye cha sarvaikathwaath kaamaan anupapathe” .
Food,son,wealth,power,empires and their desires and actions done due to these desires are
absent in the subject of Brahmavidya.In all such karma which is done for the enjoyment of
the physical body and its enjoyment there is kaama or desire. Therefore they are called
Kaameshty.(Yagna for desires. Like Puthrakaameshty of Dasaratha).Wherever there is kaama
there would be the selfish thought also. This creates dualities of Mine and thine.And there
will be quarrels over this. Only one who has no selfish desires can live without quarrels,
without war, observing ahimsa . Therefore the manthra says wherever there is kaama there is
sin also. The one who meditates on the common food is therefore never free from desires and
papa(sa etham upaasyathe na sa paap manovyaavarthathe ,misram hyethath).Do not make
food for oneself(naathmaartham paachayedannam) is what the smrithy says. Without giving
to others, do not eat food alone for ones own sake. Such a person is a sthena(thief) according
to the Bhagavad Geetha.Manusmrithy says the one who does broonahatya(killing of
embryos)gives his sins to those who shares his food . (Annaadebroonahaamashthim). Why is
there papa (sin) in actions done with desires? Sankara says, the food is the common property
created for all and is undivided. (Misram hyethathat sarveshaamhi swam
thadhapravibhaktham yath praanibhirbhujyathe)...That food which is for all and belongs to
everybody, is eaten by one mouth is hurting others. (Sarvabhojyathwaadeva yo mukhe
prakshipyamaano api graasa: parasya peedaa karo drishyathe, “mama idam syaath” ithihi
sarveshaam thathraasaprathibadhaa).Because on that one morsel of food every body has the
right as well as desire that “It is mine”. Hence by eating food that is common for all creation
we are hurting all creatures. (Thasmaanna paramapeedayithwaagrasithumapi sakyathe).In
this way without our knowledge we are hurting several creatures on earth simply by our act
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of taking food even. Therefore ,actions done with selfish motives is sin done with knowledge
of sin . (There are two things to remember here.1.These ideas of right for all, food for all,
equality for all were from the Upanishadic tradition. And individual property rights were not
recognized either theoretically or practically in the agrarian economy of India right from
ancient times .And we must remember that these words before the terms socialism or
communism or capitalism originated in the western hemisphere.
2.This equality of all in front of God is accepted by all without any rebellion . The
cooperative farming systems of agrarian India so much talked about by several historians ,in
pre-colonial times was based on the fact that all land belongs to God and is property of all
and everyone has a right on it, provided he made it fertile and made produce for sustenance.
Individual rights were not there for land even for the rulers. They ruled the land on the same
principle. The land and the people have to be prosperous under the ruler for the people to
accept him as their ruler. Indian kingship was based on this right from purana Ithihaasa and
vedic times ) Sankara does not agree with the view that viswedevayagna is the food for all.
He says the only reason why sruthy does not criticize that yagna is ,because there is no
violence to animals in it. There is no detestable karma of killing animals in it. His words are
Matsyabandhanaadi karmavath swabhaava jugupsithamethath.Catching fish etc means
killing fish , animals etc for eating its flesh. The Malayali Brahmana,Boudha and Jaina
alike consider both eating of flesh of animals and fish as himsa(violence).In some other parts
of India the Brahmins considered eating flesh is violence but fish is not violence.That is why
he uses the term matsyabandhanaadi here. The yagna called Viswedeva and taking up total
nonviolence are not the same , Sankara says. What is hutha and prahutha? Hutham ithi agnou
havanam .Prahutham huthwaa baliharanam. Giving to the fire as homa is hutham.Giving to
others as gift and as sacrifice(bali)is prahutham.Both is worshipping God. Without such
giving away of food to the God ,and to fellow beings ,sharing everything with others, none is
good for eating. The dasaapoornamaasa is debvaaanna according to some. But there are
kaama even in the time of such Ishty.No desires should be there during giving everything to
God.Ishti is the behavior of yajana(doing yagna)Quoting Saathapatha Sankara says the very
term ishti denotes kaameshty.(Ishtisabdena kilakaamyaa ishtaya: saathapatheeyam
prasidhi:). Seventh food is for all animals(pasu).All depends upon it. What is that annam on
which every one depends? The first annam taken in by all mammals is milk. Milk is the 7th
annam here. For a human infant ghee,vayambu and gold is mixed and touched on the tongue
and mothers milk is fed first .That is its first annapraasana or food intake for sustenance.
Ghee is only transformed animal milk. Therefore it also is milk. For one year the human
infant feeds on its mother’s milk. Its energy of life comes from that source. If one asks how
old is the calf even the rural illiterate people will tell “It is not yet time to eat grass”.(Atheeva
baala:payasaadyaapi varthatha:).It is still too small and has to live on its mothers milk is the
meaning.Milk,ghee etc are energy for growth of all infants of mammals. It is energy which is
stored in the mothers body .It is given to child for its growth and sustenance .With it new
kosa(cells) and fat and flesh and tissues of the body are built up and the infant grows fast.
The body of the infant ,which we see as growing fast ,is the energy of milk of the mother.
The body is the energy from that first food . The last of the seven foods have been explained
here as the first food .Why ?Because it is the cause for all karma. All karma, including the
agnihothra which man performs depends upon milk of animals. If a child is fed with milk for
one year ,it will get immunity to withstand all diseases and it will not die prematurely. The
karma each one performs when he/she is a grown up adult depends upon the first food milk-
given by the mother for sustenance of life. If she had not given it ,we won’t be alive at all. In
some Brahmana,it is explained that if one does homa in agni with milk for one year he will be
saved from death. According to them in a year 360 to 720 times one is doing this homa.Twice
a day ,in morning and evening for a complete cycle(vritha)is 720. For 360 days 720 times is
 618 
 

the calculation. Each of these ahorathra(day and night)are considered as the bricks called
yajushmathy.The fire altar is built with these 720 bricks (360 days and 360 nights=720).
Prajapathy called the samvatsara sits within this fire altar as the fire God. The one who does
homa in him twice a day ,become equivalent to deva and conquers death. The astronomical
meaning is quoted by Sankara but he does not accept it. He says measuring time as ahorathra
is only in the saayana cycle (classical astrophysics of modern times).Time is internalized in
every muhoortha as changeless eternal time and is nirayana...For one who has attained
sarvathmaikyam in one muhoortha itself has perceived entire time in that one moment itself
and for such a person just by that single ahoothi in that single muhoortha, death is conquered
.Time is eternal and cannot decrease.Akshaya is both time and food. Who is the cause for this
eternal time and food?
Purusho vaa akshithi: Purusha is the eternal cause.It is He who creates the eternal food with
his medha and thapas.It is He who creates the universes of different kinds for his own
enjoyment .It is he who creates the agriculture, trade,commerse,arts,sciences and childbirths
again and again and sustains the entire world .Because of purusha the prapancha as food is
akshaya. For our earth ,the purusha is surya.The oorja and medha of the sun makes
everything on earth. It is on the bed of eternity of the energy ocean of the sun, we are
situated. Both the food and time of our earth is the drops of that great ocean of energy. That
eternal ocean of energy is the one on which every living creature on earth and even the
nonliving things are depending for existence. The law of conservation of energy is thus
explained in simple words. Even for a single muhoortha,the creation of energy and use of it
does not stop. If it happens the food will be dried up.(kshanamaathramapi kuryaath
pragnayaa karmabhischa , thatho vichidhyeth bhujyamaanathwaath saathathyenakshiyetha
ha).This
continuous energy formation ,transformation to food and making use of it the cycle continues
and even if so many living things live and breath and takes food from it ,the annam never
decreases. It is this cycle of 360/720 that is mentioned and not the oblations in the two
times(morning and evening)done by humans. It is a symbolic act to remember this only.
Sankara says:-The entire prapancha with the six lakshana of pragna,kriya,
sadhyam,sadhana,kriya and phalam, and the temporariness of the
karmavaasana of entire living world with its production of children ,and therefore of lesser
essence yet sudhha(pure)is comparable to a ever flowing stream of river, to a lamp lighting
and shedding lightrays,like a pillar of a plantain tree, like the foam of water(phena)like a
dream and a mareechika which is nonexistent .All these are temporary. What is eternal is the
cause ,the Purusha which is everlasting energy .It is because of the eternal nature of that ,this
prapancha looks eternal to us. Thus if one cognizes the importance of purusha as energy, will
not criticize the annam(food)called prapancha which is the transformed energy of Purusha
itself and enjoys it with satisfaction. It is the symbol of the purusha.The symbol of the
oorja.We may see good and bad mixed in this world yet we need not criticize it. Everything is
symbol of Brahma
for the one who has known Brahma. Enjoying the oorja of Brahma, one becomes
oorja(Brahma)itself. They are the enlightened Bhoodeva.They are always the enjoyers and
never the enjoyed food .They are not body,or the prapancha but have become one with
Athman,Brahma.They have become one with energy and is never again the jada .For them
this moving mass of physical body(pinda with gathi-mass with velocity)is only the energy or
Brahma . Probably according to this definition of Sankara ,Einstein is the modern world rishi
who realized this .
Manthra 3
Ksheenyaathmanekuruthethi mano vaacham praanam
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thaanyaathmanekuruthaanyanyathramanaa abhoovam naadarsamanyathramanaa abhoovam

naasroushamithi manasaa hyeva pasyathi manasaa srunothi Kaama:samkalpo vichikitsaa
sradhaasradhaadhruthiradhruthirheerdheerbhirityethsarvam mana eva thasmaadapi
Prishtatha upasprishto manasaa vijaanaathi ya:kascha sabdo vaageva saa. Eshaa
hyanthamaayatheshaa hi na praanopaano vyaana udaana:samaanona ityethathsarvam
praana evaithanmayo vaa ayamaathmaa
vaangmayo:manomaya:praanamaya:
For the Athman three Anna (food)were created. They were manas (mind) vak (the word) and
the praana (breath)...People say “My mind was somewhere else, so I didn’t hear”.It is with
mind that we see and hear and co-ordinate all our senses. Our desires,imaginations,doubts,
concentration,lack of concentration, efficiency ,lack of efficiency, intellect ,fears –all these
are mind only. Even if someone touches us from behind we cognizes it with our mind ,not by
our eyes.
Whatever sounds are there ,they are all included in vaak.That alone is which fills internally in
us. But it does not get expressed .The terms praana, apaana, udaana ,samaana,vyaana ana are
all praana itself. This Athma is always vangmaya,manomaya,praanamaya –filled by mind,
word and praana .How ?
It is said that mind is everything that we see and hear to show the existence of the mind. The
student who sits in the classroom without concentration does not hear what is said by the
teacher. Does not see what is written on the board. He is far away traveling by his mind. Just
the body is present in the class. The sentence” I didn’t see or hear anything ,my mind was
somewhere else” denotes the existence of mind over that of body .We cognize even the touch
from behind and who has touched us ,because it is the mind and not the eyes which cognizes.
Once the existence of an object is known ,it is the way of the science to determine its exact
nature. What is the exact nature of mind? To begin with mind is kaamaroopa(in the form of
desire).To desire a woman/man ,to desire a son/daughter, to desire wealth, and house and
vehicles, to desire education –everything is the nature of mind. The imaginations, thoughts
are its swaroopa.It is of samkalpavikalpa swaroopa.The analysis and understanding of an
object in front, and the analysis and creation of an object which is not there before –both are
the nature of mind. Doubt is the nature of mind.concentration and lack of concentration,
efficiency and lack of it,shyness and intellect and pragna and fear all minds nature .The study
of all these different bhava is the study of mind (modern psychology)Wisdom also is a
special state of our mind. Therefore to cognize the different natures of mind and the control
of it by wisdom also are within the scope of the study of mind. The effects of actions of
vaak,mind and praana should be known in the three planes of adhyaathma,aadhibhouthika
and aadhidaivika.Here the mind related to the adhyathma is explained now.
Now let us think of vaak which originate in the mind and spreads to the outside externally.
All the sounds in the world are included in vaak.The dwani that come out touching the palate
and the other positions in mouth etc,the sounds that come out of the various instruments, and
varna from the clouds are all sounds and come under vaak.This is the swaroopa of vaak.The
use of vaak is the lighting up of everything. Like the light rays from a lamp .The light rays
can enlighten all objects but no object other than itself can enlighten the lightray. The vakk as
lighted up as the sun itself within our mind,cannot be revealed by any other thing except
itself.Praana is that which travels within the mouth and nose and the lungs upward and
downward and also that which functions to expel urine and faecal matter from the hind end.
Between the upward and the downward praana(praana and apaana)is born the vyaana(that
which does vyaayamana or exercise)and is the cause of veerya and all actions related to
veerya.Udaana is always going up and is located above in the forehead and beyond it and is
the cause for upward journey. That which sits in the kosa (cell)and digests everything and
spreads it equally to the entire body is samaana.By these special functions with the suffix ana
 620 
 

is seen the five praana.Our body is a combination of cause and effect. This panda(mass with
velocity)is made of the three anna(food)called manas,praana and vaak)The body is not
“I”.That which is mind,vaak and prana ,which makes up the athmasareera (athman) is ‘I”.
Manthra 4.
Thrayo lokaa etha evaa vaagevaayam loko manontharikshaloka:praanosou loka:
These are the three worlds.Vaak is this prapancha(earth).Manas is Anthariksha and praana is
swarloka. The earth,its atmosphere and beyond are represented as vaak,mind and praana.
Manthra 5,6,and 7
Thrayo vedaa etha eva vaagevargvedo mano yajurveda: praana :saamaveda(5)
Devaa:pitharo manushyaa etha eva vaageva devaa mana:pithara:praano manushyaa(6)
Pithaa maathaa prajaitha eva mana eva pithaa vaagmaathaa praana:prajaa(7)
These are the three worlds.Vaak is Rgveda.Mind is yajurveda.Praana is saamaveda.These are
the three deva.Vaak is deva,mind is pithru,and praana is human beings. These are the mother,
father and the child. Mind is father,vaak is mother and praana is the child. Mind is that which
is known(vignaatham) vaak is that which is to be known(vignaasyam)and praana is unknown
(avignaatham).
Manas Vaak Praana
Bhuvar Bhoo Swar
Yajus Rk Saama
Pithru Deva Human
Father Mother Child
Known Knower Unknown
Manthra 8
Vijnaatham vijijnaasyamavijnaathametha eva yathkincha vijnaatham
vaachasthadroopam vaagdhi vijnaathaa vaagenam thadbroothwaavathi
That which is known, to be known and unknown are all these. Whatever we know is the form
of vaak because vaak is the vignaatha(knower).One who knows this is merged with word and
protected by word. The one who can enlighten or light up another is the knower or
vignaathaa. ..The food or anna of someone who knows this, Is vaak itself.Vignaana itself is
his food. By vignaana he quenches all the hungers and thirsts. He/she enjoys only in vignaana
and nothing else. Thus becomes vignaana itself. The purusha who has become vignaanamaya
like this ,is vaak and protected by vaak .
Manthra 9.
Yathkincha vijijnaasyam manasasthadroopam mano hi vijijnaasyam mana enam
thadbhoothwaavathi
Whatever is there to be known,all those are forms of the mind. Mind protects the one who
knows its strength. All sciences and arts are the vibhoothi of mind only. It is the mind of a
person who cognizes these(knows the sciences and arts)that is to be known. Not the mind of a
person who is ignorant (because in it the mind is not strong. The psychiatric knowledge is
knowledge of weaknesses of mind only.)...Since everything known is mind, the one who
knows that strong mind, and those vibhoothys of strong mind, is protected by mind. Mind
functions in two ways. One is doubtful and the other is having no doubts and is concentrated
and calm and fixed in truth. The doubtful minds are weak. The concentrated fixed ones are
strong. Freud had done studies on the weak minds of his clients .The study of a strong mind
and having multifaceted abilities and vibhoothys is the real mind to be known and that is the
mind of a yogi ,like Sankara,Vivekananda or great scientists and artists etc.Once we know the
sarvagna mind of a yogin nothing remains to be known and we merge with it and are
protected by our own mind.
Manthra 10.
Yathkinchaavijnaatham praanasya praano hyavijnaatha:praana enam thadbroovaavathi
 621 
 

Whatever is unknown and has to be known is praanaswaroopa.The one who knows praana is
protected by praana. WE can understand the functioning of human mind from their words and
deeds. This is possible for all ,even by those without educationm.The vaak is known by the
scholars and poets etc.The world of praana which is the base of life is unknown .The one who
says I know it actually does not know it. The one who say ,I do not know it, knows its nature.
The one who knows the mind(own and other people’s)is protected by mind’s powers and
wins in his day to day life. He leads a good social life. The one who knows word ,is protected
by word and becomes worshippable to all. The rishi who is lucky enough to enter into the
unknown realms of praanorja(energy of praana)becomes the praana of all, and enters
everything(sarvagatha)and becomes the deep ocean of wisdom which no one can fathom. In
this way, each one who eats each of these three anna are protected by them and merge with
them.
Manthra 11.
Thasyai vaacha:prithivee sareeram jyothiroopamayamagnisthadhyaavatyeva
vaakthaavathi prithivee thaavaanayamagni:
The earth is the body of the vaak.This agni is its form of jyothi.How much the word travels,
that much the earth and the agni travels. Jeevathma has a body and a athman.The body is jada
and athman is jyothis or light.Here,Vaak is the jeeva,with earth as its body and fire as its
athman.Wherever the jeeva travels , there the athman and body also travels. That is
something we all have experienced. Vaak is sabda.The cosmic sabda(not the human voice )
and wherever the cosmic sabda travels ,there the earth and its energy can travel. Wherever
there are sound waves expanding ,there are light (jyothi)rays ,since the sabda and light waves
travel together. This is now proved by science. The earth is the condensed form of the sound
and light rays. It is the jada state of the energy .Wherever the energy waves(light and sound)
expands there only its condensed forms (the panda made of 5 elements)can travel, because it
is only a transforms state of energy only. The relation of sabda,light and panda (sound waves,
light energy and the mass with velocity)is explained here in beautiful words by the ancient
rishi.
Manthra 12.
Athethasya manaso dhyou:sareeram jyothiroopamasaavaadityasthadyaavadeva
manasthaavathi dhyousthaavaanasaavaadityasthou mithunam samaithaam
thatha:praanojaayatha sa Indra :sa eshosapathno dwitheeyo vai sapathno naasya sapathno
bhavathi ya evam veda
The dyou (heavens)is the body of mind.Sun is the Athman as Jyothi.Wherever mind goes, the
sun and the heavens can go. From these two couple(mithuna) praana was born. It is the Indra.
He does not have a sapathni(a second wife). Only if there is two, there can be a sapathni .
Therefore he has no sapathni.
The athma of vaak is agni(fire or heat of the sound waves ).The athman of mind is Sun.(Light
energy )These couple is the mother and father .They united in between the earth and the
heavens. They thought:-“By mind, the sun as father and by vaak,the agni as mother, we will
do the karma of creation as revelation (enlightenment)”.From this union, for doing the karma
of parispandana (vibration ) the praja,vaayu or praana was born. His function is the vibratory
one, by which the fire and energy of the mother and father is revealed. He was alone and had
no couple or enemy .He was the eka and asapathnya(without a second wife)and known as
Indra.The prathipaksha is the second or dwitheeya and here called the sapathna.The praana
had no one to equal him or to oppose him and was called the Indra or Lord of all. The energy
of word and mind as sun and its fire are uniting as Athman and not as the body .The praana
formed also is therefore eka with both qualities of the parents in him, and this is the cosmic
winds and the biological life and everything that has vibratory function in it by which the
energy within is revealed or expressed.
 622 
 

Manthra 13.
Athaithasya praanasyaapa:sareeram jyothiroopamasou chandrasthadyaavaaneva
praanasthavatya aapasthaavaanasou chandrastha ethe sarva eva
samaa:sarvenanthaa:say o haithaananthavatha upaasthenthavantham sa lokam
jayathyatha yo haithaanananthaanupaasthenantham sa lokam jayathi
The body of praana is aapas(water)Its Athman as jyothis is the moon. Wherever the praana
goes ,the aapas and moon also goes. All these are equal,endless.The one who meditates on
them as having an end gets worlds which ends. The one who meditates on them as endless
,attains the endless worlds. Praana is food of prajapathy and its body is water and athman is
Chandra or moon. The three foods (praana,vaak and mind)created by prajapathy by his five
(paanktha)karma are eternal and entire universe is contained within these. All the three are
together called the prajapathy and are equal and endless. It is in all the adhyathma,
adhibhouthika and adhidaivatha and is revealed to all alike .As long as there is samsaara they
exist. These three are the cause and effect of entire world of samsaara.It is undivided .One
who meditates on them as divided and with end gets only what he had meditated upon. We
know and attain only those things which we think, and strive for. Therefore what one
meditates one gets. Meditate them as eternal, we attain eternity. Father made seven anna with
five karma. Among them the three worlds of mind,vaak and praana are for the Athman itself.
How are these three the effect of the five karma? Is it not only three? The three are revealed
or cognized by human beings along with wealth and karma .And thus they too make up a
paanktha.Their mother is earth and fire. Father is heaven and sun.In between the mother and
father is the praana as son born.(between sun and earth, between heaven and fire).How can
we add wealth and karma along with mind,vaak and praana ?
Manthra 14
Sa esha samvatsara:prajaapathi:shodasakalasthasya raathraya eva panchadasa kalaa
dhruvaivaasya shodasi kalaa sa raathribhirevaa cha pooryathepa cha ksheeyathe
somaavaasyaam raathrimethayaa shodasyaa kalayaa sarvamidam praanabridanupravisya
thatha:praatharjaayathe thasmaadethaam raathrim praanabritha:praaanam na
vichidhyaadapi krikalaasasyaithasyaa eva devathaayaa upachityai
For the Prajapathy called Samvatsara there are 16 kala(shodasakala).The 16 kala are the
nights. The 16th kala is fixed(dhruva).Every night the kala decrease and in the night of new
moon just by the 16th kala ,he enters all the living things. From them born again in the next
morning. Therefore in respect of this devatha,no one should separate the praana of any living
thing even a reptile (krikala). Here the samvatsara as prajapathy is spoken of as the character
of the three foods of mind,vaak and praana , and as the ancestor (pithru).The moon with the
16 kala is the athman of the ancestors and their jyothis as the timekeeper. (For deva it is sun
and for pithru it is moon).For this prajapathy as time there are 15 thithi or kala when he is full
moon. The 16th kala is the fixed dhruva kala which is eternal and never lost. It is the
amrithakala. In one fortnight the kala decrease day by day and in the next fortnight it
increase. This waxing and waning of moon is spoken of. Even in new moon day there is the
existence (asthithwa)of moon which is the 16th dhruvakala.It is with that eternal kala the
prajapathy enters all living things .On the new moon day we do the sradha karma for the
ancestors because on that day the prajapathy is entering all the living things as the ancestors
by that single kala .On an new moon day the food that enters the body of the human or any
other living thing ,is the athman of the ancestors because it is this dhruvakala as unseen
energy .The next day (the prathama of the new paksha) which is second to the new moon day,
the dhruvakala joins with the next kala and is reawakened. This is a rebirth for the ancestors.
This prajapathy is panktham.Day,sun,mind are the father.Earth,fire and vaak are mother.
Praana is child. The wealth of this family is the 15 kala of moon because both the wealth and
the 15 kala have the characteristic of increasing and decreasing .They are not eternal and are
 623 
 

constantly changing. It is in this wealth of 15 kala which is changing, the karma, which is the
cause of parinaama(evolution)of the world ,resides. Karma also have increase and decrease
(vridhikshaya)..Prajapathy,his wife,child,wealth,and their karma and from them the effects of
the karma happen again and again (in revolving cycles).The cause and effect universe is
residing in this cyclical revolution.
The first creation or union when the unseen rethas unites with the unseen anda is the creation
of the jeevathma.In every drop of water ,in every tiny fragment of food we eat and drink ,and
other living things including plants take in ,the 16th kala of the prajapathi exists. It is that
which continues the samsaaravriksha. Killing even a tiny creature is killing the ancesters.
Because in every small creature is the athman of the prajapathy itself.
Ahimsan sarvabhoothaanyanyasthatheerthebhya is said in Chandogya Upanishad. It mean we
have to follow ahimsa to all living things always. Then why is it said here that on new moon
day one should not kill anything? This answers: True. Ahimsa or nonviolence is to be
practiced all time to all creatures. This sentence in the present context does not mean that it is
allowed in all other days. Then why ?To respect the ancestral God Soma ,and to worship ,that
day which is the perfect and compete asthithwa(existence)as amrithakala alone and its rebirth
day, it is just ascertained the need of ahimsa on such days. No jeeva should be killed.No
Brahmana should be killed. Both is said in the scriptures. Brahmana also is a jeeva.So why
say it separately? All jeeva has to be protected and should not be killed. Then we say ,the
pregnant woman and the embryo should be protected and not destroyed. That also is a
jeeva.Then why say it separately? It is just like that here ,the day of the ancestors are
mentioned. On all days we have to observe nonviolence. Then to enforce it further is said ,
especially on a new moon day for respecting the ancestor soma. Panchadasi and shodasi and
its thanthrik importance are mentioned in Padmasindhu (Mathrubhoomi publication.)The
16th chithkala of the devi was mentioned in that book(page 127).The chithkala of the Devi
and the 16th kala of moon mentioned here are the same. The thanthric,scientific,astronomical
as well as spiritual readings of Upanishads should be done simultaneously to cognize its
significance and the development of knowledge in our ancestors. When only one of the
meanings are explored it becomes imperfect or incomplete knowledge and confusions and
doubts arise among the subsequent generations. The samvatsaraprajapathy as pithrudevi,with
15 and 16 kala is meditated upon here as the chandrasidhantha and she is both father and
mother (pithrudevatha). No gender difference is attributed to her/him as prajapathy.
Manthra 15.
Yo vai sa samvatsara:prajaapathi:shodasakaloyameva sa yoyamevamvithpurushasthasya
vithameva panchadasa kalaa aathmaivaasya shodasee kalaa sa vithenai vaa cha
pooryathepa cha ksheeyathe thadethathannabhyam yadayamaathmaa pradhirvitham
thasmaadhyadyapi sarvagnaanim jeeyatha aaathmanaa chejjeevathi
pradhinaagaadityevaahu:
The one who knows this is the purusha who has the 16 kala and is the prajapathy called
Samvatsara.The wealth is his 15 kala.The 16th kala is his Athman.By wealth he becomes full
and then becomes waned.Athman is the Naabhi .Wealth are the spokes from the naabhi.
Therefore,even if everything is lost ,and the Athman has not gone, only his tools or
accompaniments has gone, and he is still alive. The dhruva or axle is the athman.It is the 16th
kala.Let all the other 15 be lost, they will again become created from the athman .Athman is
the eternal one which creates all the other wealth and tools around for his use. The one who
attains with the paanktha,vidya and the daivavitha(divine wealth) becomes the prajapathy of
the three foods .His tools and accompaniments are the wife,son,relatives,riches and actions
etc.The samsaaraprapancha is his accompaniment only. To attain moksha none of these are
needed but Athman is to be known.
Manthta 16.
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Atha thrayo vaava lokaa manushyaloka:pithrulokaa devaloka ithi soyam

manushyaloka:puthrenaiva jayyo naanyena karmanaa pithruloko vidyayaa devaloko vai
lokaaanaam sreshtasthasmaadvidyaam prasamsanthi
There are three worlds.Marthya(human),pithru(ancestral)and the deva(divine). To win the
human world a son is needed. To win the ancestral world one needs good karma. To win the
divine worlds vidya is needed. Among these devaloka is highest attainable and hence vidya is
praised. To win human world karma and vidya is not needed. To win the pithruloka ,son and
vidya are not needed. To win devaloka son and karma are not needed. They are thus three
methods to win three different worlds of existence. The sadhana for getting a son is the wife.
The sadhana for doing good karma is the riches.Therefore wife and wealth are equivalent to
son and good karma. Vidya and karma can win over the worlds. But how is a son the cause of
the world of humans?
Manthra 17.
Athaaptha:samprathiryathaa praishyanmanyatheya puthramaaha thwam brahma thwam
yajnasthwam loka ithi sa puthra:pratyaahaaham brahmaaham yajnoham loka ithi yadwai
kinchaanooktham thasya sarvasya brahmetyekathaa.
Ye vai ke cha lokaastheshaam sarveshaam loka ityekathaithaavadwaa idam
sarvamethanmaa sarvam sannayamithobhunjadithi thasmaadputhramanusishtam
lokyamahusthasmaadenamanusaasathi sa yadaivamvidasmaalokaathpraityayaibhireva
praanai:saha puthramaavisathi
Sa yadyanena kinchidakshnaayaakritham bhavathi thasmaadenam sarvasmaathputhro
muchyathi thasmaadputhro naama sa puthrenaivaasmimlloke
prathithishtatyathainamethe daivaa:praanaa:amrithaa aavisanthi
Because of samprathy(carry over of responsibilities).When the father is about to die, he tells
the son:’” You are the Brahman.You are the yagna.You are the world”.The son repreats.”I
am Brahman. I am yagna.Iam the world” (Aham Brahma: Aham yagna: Aham Loka :)
Whatever is not said is included in the word Brahma. Whatever yagna is there is included in
that single word yagna.Whatever worlds are there is included in the single word loka.All
these is the Brahama,yagna and loka only. The one who merges his Athman in Brahman
protects me from this world of samsaara. The father who knows this, instructs the son that He
himself is Brahma. The father with his vaak and manas (word and mind)and praana enters
the son. Whatever responsibilities are left undone, the son liberates the father from those
responsibilities .Throughh the son ,the father is made fixed(prathishta)in this world.
Therefore the word Puthra is used. The divine and eternal praanaas(the vaak,maans and
praana)are in him .The three words samprathy,sampradaanam,sampradaayam are used to
show the karma which is transferred from one generation to the other.All the vidya said and
unsaid is Brahman.You are Brahma ,therefore means, whatever I had been doing so far,
saying so far, thinking so far ,the vedasaasthra learning and yagna ,teaching etc which I had
been doing so far is now for you to continue.Because that is Brahmayagna.The said and
known sciences so far(Utah) cognize, and do research on what is not said and not known
(anuktham)and find out your own answers is the instruction. Both are the responsibilities
transferred by each generation of fathers to their sons/disciples.
Whatever was done by me is you (You are the yagna).Whatever I have conquered by my
yagna,whatever worlds I have to conquer ,is now yours . Therefore you are the loka.The
three yagna of Brahmayagna,devayagna,and lokayagna is transferred by father to the son.
The son understands and accepts them. Once we become merged with Brahma,Yagna and
loka there is nothing else to be known. This is the sampradaaya or tradition .(Sampradaaya
means that which is given ) taken up by son from his father and the son thus liberates father
from his burden of responsibilities and protects him. Through the karma of the son/daughter
the fame of the parents should be known in the world of human beings.The name of father is
 625 
 

protected by him. Therefore the names puthra/puthri means one who protects from the hell
of samsaara . How does the prana of the father exist in son even after he dies? It is the
energy of the father which as rethas(semen)became the body of the son. Therefore the praana
of the father itself is the son. The thoughts, mind and the words coming out of the mind of
the father had influenced the son in each of his growing stages . When the father dies the
influence of those words ,remembered will increase. When the panda of external body is
burned in pyre, the words, mind and praana of father as the subtle energy become
aadidaivika and merge in cosmic energy.In that subtle form it enters all the elements
including the body of his own son is the explanation given by Sankara.He compares it to a
lamp within a pot. The light contained within a pot, when the pot is broken ,enters the
space outside the pot. In this way the vaak,mind and praana of the father enters the son.
Even the father who has not known it before, understands during the time of death that “I
am eternal vaak,mana ,praana.I have been transformed into a body”.Thus the athman gets
the sarvavyaapithwa(can spread every where) naturally spreads to son. Thus he continues to
live in the world through his sons. The athman with form of vaakmanapraana survives death
. Aithareyaupanishad says that the athman of father resides in son to continue the
pure actions in the world. To fill up the karma (pooranam)which he has not been able to
complete ,and to protect them(thraanam) he has puthra/puthri(Pu for poorana and thra for
thraanana).Such a progeny makes the father eternal. Thus he wins the world of humans.
Pooranena thrayathe anenethi puthra:is the definition . The one who has merged with
Brahma and has the awareness of I am the Brahma ,has no more desire to win the worlds of
humans .They have no desire for either son or wealth.(puthreshana,vitheshana).They think
“Kim prajayaa karishyaamo yeshaam neyamaathmaayam loka:”.The method to win over
the worlds is to get liberated from them. Therefore winning puthra,loka and vidya one gets
liberated from all the three lokaas and liberate himself by knowledge of paramaathma.
Therefore the puthra is said to be the cause for moksha. This is the traditional reason for the
belief of maintaining the race . For such belief,Sankara says, it Is not with liberation from
worlds ,but by samprathy ,the samsaaro world has the puthra making eternal the father,who
has given him the tradition.(not vyaavrithy but by samprathy).
Manthra 18
Prithivyai chainamagnescha daivee vaagaavisathi saa vai devee vaagyathaa yadyadeva
vadathi thathadbhavathi
The divine word enters him from prithwi(earth)and agni(fire).By that divine word(Daivi
Vaak)whatever he says becomes true and happen.(Predictive divine word). The word is
Adhidaivika and in form of light .She is born from earth and fire which are said to be the
mothers in the 13th Manthra.Every word is divine and have the lakshana of earth and fire
.Its divinity is obstructed in men and women with the ignorance of associating it with the
body and its attachments. The attachment to body is compared to the dam which obstruct the
flow of water and to a pot which obstructs the flow of light of a lamp by Sankaraacharya.
Only when that obstruction is removed the divine word with its perfect power manifests in a
human being. In the perfect divine word there is no untruth or sins. With such a pure divine
word when a person utters something, whether for oneself or for others ,or for the world
that happens. The divine word is pure truth .The one who is blessed with that word is
capable of predicting everything. That person is the Daivagna(Knower of Daiva or light/
God)and is a prophet. Every parent does thapas to get such a worthy praja/child as their
offspring to carry on the tradition.
Manthra 19.
Divaschainamaadityaascha daivam mana aavisathi thadwai daivam mano
yenaanandhyeva bhavatyatho na sochathi
Manthra 20
 626 
 

Adbhyaschainam chandramasaschadaiva:praana aavisathi sa vai deva:praano

ya:sancharamschaasancharamscha na vyathathetho na rishyathi
Sa evamvithsarveshaam bhoothaanaamathmaa bhavathi
Yatheshaa devathaivamsa yathaithaam devathaam sarvani bhoothaanyavantyevam
haivamvidam sarvaani bhoothaanyavanthi
Yadu kinchemaa:prajaa:sochantyamaivaasaam thadbhavathi punyamevaamum gachathi na
ha vai devaanpaapam gachathi
From the sky and sun the mind of God enters him. Because of the divine mind he becomes
happy forever, without any sorrows. In 13th manthra it was said that sun and sky are fathers.
Every word is mother and that mother with the divine father the mind ,flows out.The word
flows from the thinking mind. Everything merges in the divine mind and with that divine
mind human beings become eternally happy. Every parent wants their offsprings to be
eternally happy with divine mind and divine word ,to carry on the tradition of truth and
happiness of gnaana or knowledge of the ancestors.
Manthra 21.
From water and the moon the divine breath enters him.Travelling and not traveling, without
ever decreasing, and without being destroyed, that divine breath persists forever. One who
knows thus, becomes the Athman of every element.(Sarveshaam bhoothaanaam athmaa).
How is this devatha,He also becomes thus. Like every element worships this Devatha,they
worships the one who knows this. Whatever these praja(children/subjects) desires enters
him and unites with them. Every good act(punya)enters Him. No sin ever enters this deva.
Praana is the praja .How does the divine praana travel and not travel simultaneously? In
every jeeva ,as separate object we find the praana moving .But in a samashti form we do not
find the movement of the cosmic praana.In moving objects(chara/Jamgama)praana is
moving. In fixed life(sthaavara)like trees there is movement but no travel is seen. In
sthaavara and in cosmic samashty praana we do not find fear or sorrow or movement .
The person who see own Athma in all the three types of anna(food)is the athman of all
elements and the word, mind and praana of all elements. He is the sarvagna(knower of
all)and the sarvakrith(doer of everything)..Just like Hiranyagarbha he has become sarvagna
and sarvakrith.Therefore he is worshipped just like Hiranyagarbha by every one.
(Hiranyagarbha is the first yogin who formulated the Yogasasthra according to vedic and
Bhagavatha traditions and Pathanjali codified his laws only later ). Here poorvapaksha has a
doubt. Since he becomes the Athman of all living things, by the effects of all their actions
,does not he have the pain and pleasures ,sorrows and happiness of them too? Sankara says
“No”.Sarvagna has an intellect that is undivided.
Only one with a divided intellect has the feelings of sorrow and anger when slightest
insulting words are heard. The one who is having undivided intellect has no such problems
at all. The one who has sorrows hearing a slight insult and wants to punish the others is
having dwaitha.Such people are called Soodra by the aacharya in the Brahmasoothrabhashya
too. The one who is sarvagna feels perfect advaitha and does not get perturbed by any insult
or injury inflicted on him because he knows that he is the athma of all .He is like the
Krishna of the Bhagavad Geetha who knows nothing can ever harm him. He is like the
Christ who is ready to show his other cheek to the one who gives him a slap . The sarvagna
with undivided intellect has no duality like the one who insulted and the one who had been
insulted. Therefore there is no sorrow either. If there is no sorrow there is no anger .The
undivided intellect knows its eternal nature and therefore it does not have the sorrows of
death. People cry when someone dies ,thinking that it is their relative/friend. When others
die they do not have sorrow .For a sarvagna everything is himself and everything is relative/
friends. And being Athman of all he knows nothing is ever destroyed. Everything is eternal
 627 
 

for him. He does not have feelings of mama, thava(mine,thyne)etc and because of this the
sins ,the effects of sorrow of people does not touch him at all. Only the punya reaches him.
Manthra 21.
Athaatho vrathameemaamsaa prajaapathirha karmaani sasrujethaani
srushtaanyanyonyenaaspardhantha vadishyaamyevaahamithi vaagdagdhe
drakshyaamyahamithi srothramevamanyaani karmaani yathaakarma thaani
mrityu:sramo bhoothwopyeme thanyaapnothaanyaapthwaa mrityuravaarundha
thasmaachraamyatyevam vaakchraamyathi chakshu:sraamyathi srothramathemameva
naapnodhyoyam madhyama:praanasthaani gnaathum dagnire Ayam vain a:sreshto
ya:sancharam schaasancharam schanavyathathetho na rishyathi hanthaasyaiva sarve
roopamasaamethi tha ethasyaiva sarve roopamabhavamsthasmaadetha
ethenaakhyaayanthe praanaa ithi thena ha vaava thathkulamaachakshathe yasminkule
bhavathi ya evam veda ya u haivamvidaa
spardhathenusushyatyanusushya haivaanthatho mriyatha ityadhyaathmam
Now, I will describe Vrathameemaamsa.The enquiry into vratha.Prajapathy created the
karma. The created karma competed with each other.Vak decided “I will say”. Eyes
decided” We will see”.The ears decided”We will hear”Every karma thus decided .When
they were tired with their work, death caught them and obstructed them. Therefore the
vaak,eye and ears become tired .Death could not win over the praana which was in the
middle of all the senses. Therefore the karma decided to know the praana.”The one who sits
in our middle ,traveling and not traveling, without diminishing, and without destruction ,is
the greatest. Let us take his form”. All of them took the form of praana.Therefore,they are
together called the praanaas.Whomsoever knows this, that race where he is born is called by
his name. The one who competes with the knower of this ,become dried up and thin and
dies. Thus ,what is associated with the body is Adhyaathmam. Among the vratha the
greatest is praanavratha or doing dhaarana of praana.Why ?All the other organs of our body
does their duty right from birth and become tired and useless by the time of death. Before
death the tongue is speechless and word disappears. Eyes are subjected to cataract and ears
become deaf in old age. Every organ become functionless and then defeated by death. When
all other organs are obstructed in old age the praana still functions and thus human beings
became conscious of the importance of prana as the lifeforce.This consciousness can come
in young age also by observing the old age and death, as happened to the Budha.When one
understands that praana is the greatest among all other organs ,all other organs are
considered as members of the race of that great one and called together under the name
praanaas. In this same way ,human beings give names to races and families from a great
individual among the race. The worldly people consider the scholar the greatest among the
family .In his name that family become famous.Sankaracharya points out Thaapathyakula as
an example. It is interesting that Sankara takes the name of the mother not that of father as
example.Thapathy ,the daughter of sun, is equated to the kulasreshta , praana.She is the
mother of all the kings of the Chandravansa.They are therefore known as Thaapathyaa.The
competition and disrespect to the praana as well as to the greatest among the races-the great
grandmother in case of Thaapathya_makes the organs/races tired, dry and ultimately results
in their end or death.Therefore,human beings started dhaarana (which progress to dhyaana,
Samadhi)as the prtaanavratha.
Manthra 22.
Athaadidaivatham jualishyaamyevaahamityagnirdagdhe thapsyaamyahamityaadityo
bhaasyaamyahamithi chandramaa evamanyaa devathaa yathaa daivatham sa yathaishaam
praanaanaam madhyama:praana rvamethaasaam devathaanaam vaayumlochanthi hyanyaa
devathaa na vaayu:saishaanasthamithaa devathaa thadvaayu:
 628 
 

Now,Adhidaivatham.Agni decided “I will burn”.Aditya decided “I will do thapa”.Moon

decided “I will brighten”. Each devatha thus decided according to their karma. The vaayu in
the centre of these praana won over all of them . The devatha which never sets is the
vaayu. Which vrathadhaarana on which devatha is the greatest?Devatha means that which is
revealed by its own light and power.Sun,moon and agni are thus devatha.The rishi here says
, the vratha of worshipping and knowing the vaayu is greater than that of these devatha.
The agni is equated to the burning vaak,sun to the seeing eye,and moon to the revealed mind
and ears .All these have rising and setting. They reveal and then disappear .Therefore they
are equated to the organs.Vaayu or wind is revealed in day and night, everywhere and is
omniscient and has no setting or arising and it is always present .Therefore it is equated to
the cosmic praana.The word mlochanthy is used for making things fall. It can make
everything fall from its place. It can change the orbits of every devatha and thus the vaayu
as pravahaanila(as described in the Jyothish grantha)is the basic controller of all the starry
and planetary orbits and centrally as well as peripherally located among these organs of
cosmic body. Even stars like Abhijith can fall from position by its action. To know the
adhyaathma subtle praana and the cosmic subtle praana ,we have new technological
equipments now. Mathematical logical intelligence of human beings is finding out newer
technological devices to understand it.Nityachaithanyayathi says(pp 260 vol 1):”There is
also a subterranean or secret origin of life which is traced with the special device of
biochemistry ,psychochemistry and biophysics.These devices are partly composed of gadgets
like electron microscopes and partly of mathematical logic by which approximations can be
made.”. In the Lord Guruvaayupuresha (The one who dwells in the vaayu and the Guru) the
disciple/Bhaktha see this praana sakthy.
Manthra 23
Athaisha sloko bhavathi yathaschodithi suryostham yathra cha gachatheethi
praanaadwaa esha udethi praanosthamethi tham devaaschakrire dharmam sa evaadhya sa
u scha ithi yadwaaa ethe murhyaghriyantha thadevaapyadhya kurvanthi Thasmaadevameka
vratham charethpraanyaachaivaapaanyaacha nenmaa paapmaa mrityuraapnushadithi
yadhyu charethsamaapipayishetheno ethasyai devathaaya saayujyam salokathaam jayathi .
Thus this sloka happens.”From that rises the Sun. Into that sets the sun.”Deva accept the
dharma of that from which arises and into which sets. Whatever is seen today, and what will
be seen tomorrow ,are all that dharma only. Whichever dharma were taken by Deva, are
even now being taken by them. Therefore the only vratha to be taken up is One. Take the
vratha of praana and apaana.Decide that the sin of death should not win over me. If one
takes this vratha, one wishes to finish of it successfully. Through that he wins over the worlds
by getting sayujya through this devatha. The praanachaithanya of parivahavaayu is where
the sun sets and rises again. Just like the eyes originate and end in the praanavaayu.When
one sleeps his praanaas are merged in the mukhyapraana and are in perfect rest. This is
setting of the praanaas in praana.Similarly agni, sun, moon etc are merged in the energy field
of the parivahavaayu and from it they arise again and again. All the seen and revealed
objects follow this dharma forever. The word and agni also continue the same dharma.Their
continuous dharma is to get revealed (originate/arise) disappear (set), originate and end and
again reappear .In the Adhyathmika sense we call it awakened (jagrad), sleep, birth and
death. In the adhidaivika sense we call it udaya (arise) asthamaya (setting) yugaprabhava
and pralaya . That which has no such beginning or end is the praana alone. Even in the
pralaya water it is functioning eternally. The character or quality of parispanda(movement
)is that of vaayu.By that it vibrates ,it changes position from one point to another and by that
change in position it revolves (paribramana). These characters of that great ancestor is
taken up by all other celestial objects which are revealed .To see the vratha of anuvarthana
(following the same dharma)and the parispanda(movement in space from one place to
 629 
 

another and revolution),there should be a witness(sakshi).Praana moves up and apaana

moves down. These up and down opposite movements are happening continuously and
eternally. These vratha of vaayu are the vratha or laws of energy. And everything in the
universe follows this law.”If fallen from this vow, death will win over me “.Thinking like
this everyone follow their own path or kakshya(orbit)and obey the rule of praana.When one
starts a vratha ,it has to end somewhere.In the path of the southern movement
(Dakshinaayana) the praanavratha is continuously flowing up and down ,and it ends when
praana meets and becomes one with praana in the northern path of movement
(Utharaayana) and that is one parispanda from southern to northern path.(The punarvasu
star marks the beginning of the Dakshinaayana ,and when sun enters it ,there is heavy winds
coupled with rains in southern hemisphere ,and in Indian subcontinent The Uthara Ashaada
marks the northern Utharaayana and when sun enters this star one parispanda happens .)
From saayana time to nirayana time, from revolution to nonrevolution or inertia state
parispanda happens, when praana has no two states like up and down, and are balanced.
Only for the Naadabrahma which is having form there is movement. For the formless
Naadabrahma there is no movement at all.Moortha alone moves and has revolutions and up
and down states. For amoortha no such things are there. It is pure energy. Thus energy exists
in both states. When in the dakshinaayana path,vaayu has both movements(up and down)
and we feel the presence of the moving ,revolving time through its presence. The relativity
of this movement and its feeling is mentioned in Goudapaadakaarika to Mandukya
Upanishad. (34th sloka).It says:-
Na yuktham darsanam gathwaa
Kaalasyaaniyamaath gathou
Prathibudhascha vai sarva
Thasmin desena vidyathe.
In the moving objects we find the lawlessness (chaos)for time and therefore ,the vision of
gathi is not absolute but relative.All the people being conscious of it cannot happen in that
space /desa.Only a few know of the movement ,and also of the relativity of that movement.
The energy state without time and space is what Goudapaada speaks of as absolute .One
cannot measure timelessness in time. But every jeevathma,within the short span of its
lifetime ,depending upon the gathi or movement of that particular desa in which it lives,try
to measure time .The earth on which we live has gathiseela or movement. Since we sits on
earth having gathy,we feel that the external objects are moving and the earth is not moving.
It is like traveling in a speedy boat, one feels the trees on the shore travels and the boat does
not travel(Varahamihira in panchasidhanthika). Einstein uses the similie of a running train
for this. This theory of relativity , the feeling that time has movement ,is explained. In
human beings watching the movement less timeless energy ,in their limited spheres of space-
time existence, and trying to measure it, to have this consciousness in all humans can never
happen. Only limited few gets the consciousness of timelessness. As Stephan Hawking (A
brief history of time )puts it the disorder or entropy increases with time because we measure
time in the direction in which the disorder increases and the laws of science do not
distinguish between the forward and backward directions of time. The Newtonian classical
astrophysics deals with the saayana universe and its laws. The relativistic and quantum
astrophysics is concerned with the nirayana universe and energy that is timeless and subtle
and which can appear as moortha and amoortha alike (form and formless-gross and
subtle).For Sankara,the truth is having no dik(direction)desa(space) kaala(time)phala (effect)
gathi(movement)etc .That alone is truth.All others with opposite dharma are relative truths
only. Even the movement of praana and apana in opposite directions is an illusion. To know
the amoortha(formless)energy of praanasatha(essence of praana)which alone is absolute
truth, we use certain means or methods. Measurement of time, directions,space ,cause and
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effect relationships, and predictive sciences are all these various methods alone. They are
means to an end which is knowing the truth of praana energy. Thus ends the 5th Brahmana.

BRAHMANA 6 Ukthabrahmana.
In the first Aswabrahmana ,the nature of the Aswa as entire universe was seen. In
Agnibrahmna ,the origin of death,hunger,the word and language and a mind to see and
cognize the universe was described. In udgeethabrahmana we saw how the karma and
gnaana were generated for winning over the Mrityu and hunger and how Samvatsara was
thus born for the first time. Udgeetha is equated with praana energy. In
Purushavidhabrahmana, how the eka purusha created the many from Himself is described.
All animals and plants ,women and men were created from the very same ancestor and thus
evolution of many species from one common ancestor is dealt within Sapthaannabrahmana
created by medha and thapas(intellect and heat energy ) and their nature, the three worlds
and their nature ,the perfect purusha with shodasakala and its decrease and increase etc were
described. The advaitha knowledge of sarvagna and the greatest upaasana as that of praana
,and how praana should be protected is discussed in detail. Now ,in continuation the rishi
goes on to explain the three worlds which are within the word(vaak) itself. The phala or
effect of getting life or praana is that ,this manifested world of existence which is understood
by avidya and has the signs of sadhya and sadhana,gets uthkarsha(progressive evolution)at
the end of attainment of prana and Athman.(Praanaathmapraapthy).This manifested universe,
before it became manifested ,was unmanifested just like the seed of a mighty tree.
Mantra 1.
Thrayam vaa idam naamaroopa karmam theshaam naamnaam
vaagityethadeshaamukhthamatho hi sarvaani naamaanyuthishtathi
Ethadeshaam saamaithadvi sarvairnaamabhi:samamethadeshaam brahmaithadwi sarvaani
naamaani bibarthi
This universe is the three. They are given the names –name, form and action (naama,roopa
and karma).These names are said in the word. From the word all the names arose. It is their
saama.It is equal in all the names. It is their Brahma. It rules all the names. Naming
objects and their morphological classification is a very important function attributed to a
scientific mind. .This nomenclature or naming is for knowing Brahma which is directly and
indirectly perceived. We know every object that is Athma and Anaathma by a name. By the
intellect which cannot get detached from the bodily objects (anaathmavasthu) ,cannot reach
the Athmopaasana Aham Brahmasmi.Because attachment to the external world and its
objects is opposite and obstructive to attainment of Athman.Then how samsaara which is in
the form of naama, karma and roopa originate in the manifested and unmanifested worlds
which is in the form of kriya,karaka and phala,? Is it not Athmathwa and not samsaara ? As
an answer to this question it is said that all names are only vaak .Vaak is sabda.Sabda itself
is Ukhtha.What is said and what is offered(offering)is the uktha by the similarity of
pronounciation .The saindhava(salt as well as the people India),and each of the kana
(subatomic particle )of salt are caused by the Saindhavaachala (the mountain of salt /the
mountain of India).In the same way, all the names have their cause in the vaak or
sabdabrahman.The effect salt and its particles are not different from the cause salt mountain.
Similarly the effect name is not different from the cause vaak or sabdabrahman.
Everything that is general, special and adjective ,is within the saama of the vaak or
sabda.Every name gets its form from the vaak only .Therefore name and form are not
different from vaak and are equated with vaak or sabdabrahman. In mathematical language
we can write as ,
Name and form= vaak.
Or prapancha =Sabdabrahma.
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By Brahma ,the naamaroopaathmakaprapancha is ruled .Whatever object ,with whatever

form and identified by whatever name ,doing whatever karma ,has to be understood as being
done by the sabdabrahman,within the sabdabrahman ,in accordance with its laws. This
object with name and form could be I or You, any human being,animal,bird,or living
organism .It could be the inanimate objects ,the stars, celestial bodies, earth and its
objects,wind,water etc and all the subatomic particles. All of them are named objects and
their karma or actions are governed by the laws of the great energy field of Sabdabrahma
which is named Pranava by the rishi.
Mantra 2.
Atha roopaanaam chakshurityethadeshaamukthamatho hi sarvaani
roopaanyuthishtanthyethadeshaam saamaithadwi sarvai roopai:samamevadeshaam
brahmaithadwi sarvaani roopaani bibarthi
For the roopa(forms)the ukththa is the chakshu(eyes).All the forms arise from it. It is their
saama.It is equal for all forms. It is their Brahma. It governs all forms. The eyes see all
forms with their details like blackness, whiteness etc.By the general signs, by the name eyes,
every form and color and every sense objects seen by the eyes is equated with eyes.Becuse
of this equation ,it is called their saama.Chakshu is a name. By that name we mean the
object or form eyes. Whatever is seen or appreciated by that form or object is equal to that
name.(roopa,varna,light etc).Therefore for form,colour,light etc eye is the creator.In sunlight
we have seven colors and the seven swara(varna is both auditory and visual in Sanskrit
language).Energy is both light and sound-auditory and optical simultaneously. It must be
remembered that this knowledge ,that light rays travel just like sound waves was not there in
the western world until the Doppler effect was discovered. The scientific temper of our
ancestors should be appreciated from their thought processes.
Mantra 3.
Atha karmanaamaathmetyethadeshaamukthamatho hi sarvaani
karmaanyuthishtanthyethadeshaam saamaithadwi sarvai: karmabhi: samamethadeshaam
brahmaithadwi sarvaani karmaani bibharti thadethaththrayam sadekamayamaathmaathmo
eka:sannethaththrayam thadethadamritham satyenachannam praano vaa amritham
naamaroope satyam thabhyaamayam praanaschanna:
All actions are the actions of Athman.All actions originate from the Athman.Their saama is
Athman.Their Brahma is Athman.They are governed by It. Though they are expressed as
three ,they are actually one. That Amritha is hidden by satya(truth).Praana is amritha.
Namaroopa is satya.By the naamaroopa(prapancha which is satya)the Athma or praanan is
hidden.The karma or action includes manana,darsana and chalana (analysis,perception
vibration and movement).All these karma belong to the Athman.By Athman alone can the
body do its karma. When athman/praana is lost .body cannot do these actions.Name,form and
action depend upon one and only Athman.One manifests the other.One merges in the
other.One is fixed in the other. In this way, the three (name,form,action which is the
samsaaraprapancha) are in the Athman as a triangle which cannot be separated from each
other. The amritha is concealed by this truth.Amritha is Athman,Praana.The universe of
name,form and action is satya or truth by which the amritha is concealed. The universe is
satya but is a relative satya(relative truth)and by it the absolute truth or Athman/ praana is
concealed.To see the absolute truth ,to directly perceive it ,the concealment or the relative
truth should be removed .Thus ends the Ukthabrahmana and the first chapter of the
Brihadaranyaka Upanishad.
Chapter 2
Brahmana 1 Sathrubrahmanam.
The 7th mantra ,4th Brahmana of 1st chapter said “Do upaasana on the Athman”. Sankara
says ,since enquiry into Athman is enquiry of everything , and since Athman is the dearest of
 632 
 

everything ,enquire only Athman.That Athman was known as Aham Brahmasmi(1-4 .10)
.Knowing Athman as eka is Vidya.Knowing it as separate and aneka is avidya..The thought
that I am separate ,and God is separate also is a dwaitha or separateness. In the 4th chapter
Ekadaivaanudrashtavyam (See it as Eka only) is instructed. In Katha Upanishad, it is said
that the one who see it as separate goes from death to death. In all Upanishads the eka and its
knowledge is vidya and aneka and its knowledge is avidya.In the last chapter everything
pertaining to avidya was said in two ways. The internal and external praanan(Antha:praana
and bahyapraana). Inner praana is amritha and enlightened and keeps the body like the pillar
keeps the house.(Adhyathma).Baahyapraana is not enlightened, and with the dharma of death
and dangers ,as if kusa grass and sand in a house, is marthya(man with death)and utters the
satyasabda.This satya or relative truth of bahyapraana covers the antha:prana which is
amritha.This praana which is seen omniscient and spreading everywhere in everything
,according to the external base of each as aneka is the ekadeva. Sun ,moon ,celestial bodies
and stars are seen as separate bodies or organs and the external mass of the entire universe is
together the viraat ,vaiswaanara ,Athma,purusha,prajapathy,or Hiranyagarbha.All these are
synonyms of the same Eka.Sankara says the universe is Bahyapinda (external mass)with
sooryaadipravibhakthakarana(organs separated into the sun etc) and the viswaroopa of
Vaiswaanara with multiuniverses as the visible prapancha.To grasp this one has to be
proficient in jyothisasthra (astrophysics ). Sankara therefore says that the sage Gargya (one of
the great astrophysicists of India who explains the structure of the multiverses in detail
several thousands of years ago )knew this secret. Brahma alone exists in every body as the
Athman which is energy (chethanaavathkritha) and the enjoyer (Bhoktha).Gargya knew with
that Athman ,all the prapancha which is the subject of avidya .In this Brahmana Gargya is the
vakthaa(speaker) and Ajathasathru is the srothaa (listener). Sankara says ,here a very subtle
and difficult science cognized by only very few is expressed in the form of a discussion
between these two personalities.Katha Upanishad says “that which is not even available for
many to be listened”.Sankara continues to say that only a well trained and civilized divine
intelligence can cognize the subject and a common intelligence (saamaanyabudhi)is not
enough to get this knowledge.(susamskritha devabudhi gamyathwam
saamaanyamaathrabudhi agamyathwam cha saprapancham darsitham).Even with analytical
logical intelligence this knowledge is not obtained.Katha Upanishad says :Naishaa
tharkenaamathiraapaneya”.Smrithi says “na tharkasasthradagdaaya”.Bhagavad geetha says
one who is not having concentration also cannot attain this knowledge.Therefore ,a clear and
pure trained intellect ,concentration and purity of heart are prerequisites to attain the wisdom
of this kind. And if someone has this wisdom, infer that that person has these prerequisites as
well.
Mantra 1
Om. Dripthabaalaakeerhaanoochaano Gaargya aasa sa hovaachaajaathasathrum kaasyam
brahma the bravaaneethi sa hovaachaajaaathasathru:sahasramethasyaam vaachi dadmo
janako janaka ithi vai janaa dhaavantheethi
The proud orator and the grandson of great Garga ,named Baalaaki said to Ajaathasathru of
Kaasi .”I will instruct you on Brahma “.
Ajaathasathru said”For this word I will give thousands.People are running calling out
Janaka,Janaka.
Though born in the great race of sage Garga ,Baalaaki was too proud. He is son of
Baalaaka.,the son of Garga.Because of his pride ,that he belongs to this great race of
Brahmagna,he thinks that he too is a knower of Brahman and since he is having skills of
oratory ,he feels that he can instruct king Balaki on this matter. And also demonstrate that he
is able to win Ajathasathru in knowledge of Brahman. Simply because Garga was a knower
of both Brahma and Brahmaanda ,any one born into that race cannot be so .But Baalaaki
 633 
 

knowing only the Brahmanda and not knowing Brahma ,is proudly thinking that I am equal to
my grandfather in wisdom. He thinks that the external prapancha or multiverses itself is the
truth .In this respect he is comparable to some of our modern scientists who think that the
external universe and its knowledge is the ultimate . What is the meaning of the king’s words
:People are running ,calling out the name of Janaka ?There are two meanings here for the
word Janaka. Janaka ,the giver and Janaka the listener. The king is simultaneously the giver
and the listener. People come to him when they need knowledge as well as wealth. That is
because he is the giver of both wealth and knowledge. The men of wisdom come to him
because he is a good listener of their words of wisdom. The king Janaka of Mithila was both
listener and giver .The king of Kasi , Ajathasathru ,here points out that I too am both,just like
Janaka.But who is Baalaaki? Whether he has come to take wisdom/wealth or to give wisdom
?If he is showing off his knowledge for the sake of wealth ,the king is ready to give a
thousand cows with gold adorned horns. If he deserves instruction on Brahman , the king is
most happy. And if he is really wise and wants to share his wisdom with the king, the king is
ready as a good and concentrated listener to the sage’s words.
Mantra 2
Sa hovaacha gaargyo ya evaasaaavaaditye purusha ethamevaaham brahmopaasa ithi sa
hovachaajaathasathrurmaamaithasminsamvadishtaa athishtaa:sarveshaam
bhoothaanaam moordhaa raajothi vaa ahamethamupaasa ithi say a
ethamevamupaasthethishtaa:sarveshaam bhoothaanaam moordhaa raajaa bhavathi
Gaargya said:” I meditate upon only the Purusha who is in the sun”. Ajathasathru said.” Do
not discuss about him. I meditate upon him as the forehead of all the elements, and the king.
The one who meditate upon him thus becomes the foremost among all and the forehead of all
elements and the king”
That which is present both in the sun and the eye, and that which enters one’s intellect and
heart through the eyes ,and thus exists as the doer and enjoyer ,and the sum total of all the
body and organs is the visible universe with name and form. The one who understands this
theory of the sun and the optics is meditating on the sun and the sunray ,solar system and the
visible universe only. It is not the Brahma. So Ajathasathru said he does not consider the
visible universe as Brahma. It is only one organ of the Brahma. One measure (Maathra)of the
Brahma. Sun is above all other elements (Athishta)and therefore he is called the first
(Aathavan in Tamil/ Adam ) ,and the forehead of all elements and the king of all elements.
Ajathasathru meditates on him thus. Since he is bright and gives light he is a devatha and a
king. Brahma also is having the qualities of brightness of light, and is also doer and enjoyer
of all. And one who meditates on such qualities gets those qualities. All this Ajathasathru
agrees. But he does not agree that the theory of the sun(Sooryasidhantha)which is only one
anga of the veda(Vedanga)as veda itself.Simply by that one cannot cognize Brahma.
Mantra 3.
Sa hovaacha gaaargyo ya evaasou chandre purusha ethamevaaham brahmopaasa ithi sa
hovachaajaathasathrurmaa maithasminsamvadishtaa brihanpaanduravaasaa:somo raajethi
vaa ahamethamupaasa ithi sa ya ethamevamupaastheharaharha sutha:prasutho bhavathi
naasyaannam ksheeyathe
Gargya said.” I meditate upon the purusha in the moon as Brahma”. Ajathasathru said.” Do
not discuss about him to me. Soma ,wearing the long and white garments ,is meditated upon
by me too. The one who knows him thus gets the crushed soma (as sutha,prasutha)every day.
His food never decreases. His progeny never decreases. By sutham ,the sons and by
prasutham the grandchildren and beyond are pointed out. One who meditates upon moon as
the fertility God, gets enough food for several generations and their progeny live for ever.
The purusha in the moon and in the mind(our nervous system) is the doer and enjoyer and is
the praana full of water. That praana ,in each era ,in each yuga ,each day ,take rebirths ,and
 634 
 

sustain the species and their races. Thus food and the enjoyers of food are made perpetual.
But the theory of the moon alone is not Brahma. It is only a part of Brahma. Thus
Ajathasathru negated both astrophysics and knowledge of biology and origin of species /
suryasidhantha and chandrasidhantha.optics and psychology as the complete knowledge of
Brahma. It is only partial or relative knowledge .It is not absolute knowledge.
Mantra 4.
Sa hovaacha gaargyo ya evaasou vidhyuthi purusha ethamevaaham brahmopaasa ithi sa
hovaachaajaathasathrurma maithasminsamvadishtaasthejasweethi vaa ahamethamupaasthe
thejaswi ha bhavathi thejaswini haasya prajaa bhavathi
Then Gargya said: I meditate upon the purusha in electricity(Vidyuth) as Brahma.
Ajathasathru replied: Do not speak of him to me. I meditate upon him as Thejaswin.If one
meditates upon him thus, one become Thejaswin too. His praja(children/subjects)also
becomes thejaswin. That electromagnetic energy in our nervous system ,in our skin as
sparsha ,in our hearts as attraction is the thejas of us which creates our aura or attractive
power and cognition etc. It is not Brahman. It is only a part of Brahman. In every thing
electromagnetic power exists hidden .Even in the heart of earth it exists as thejas just as it
exists within us. In the heart of the universe it is hidden and is manifested as the thejas.We
know it by touch. Therefore jathasathru equates it with the skin (with innumerable nerve
endings).Electromagnetic power is there both within and without-internal and external – in
every thing hidden and revealed at times as the thejas-lightening and enlightenment and
attraction etc –and I meditate upon it like that. Those who cognize this electromagnetic field
become enlightened and attractive and in his race are born similar offsprings with the same
quality and knowledge. But that alone is not Brahma. That is only part of Brahma.
Mantra 5.
Sa hovaacha gaargyo ya evaayamaakaase purusha ethamevaaham brahmopaasa ithi sa
hovaachaajaathasathrurmaamaithasminsamdishtaa:poornamapravartheethi vaa
ahamethamupaasa ithi say a ethamevamupaasthe pooryathe prajayaa
pasubhirnaasyaasmaallokaathprajodvarthathe
Gargya said. I meditate upon the purusha in the Aakaasa as BrahmaAjathasathru said: Do not
discuss about him to me. I meditate upon him as perfect (poorna) and apravarthitha(without
action).One who meditates upon him thus is wealthy with progeny,cattle,and food and his
progeny knows no death in this world.
Aakaasa is the spacetime.The entire universe or prapancha is situated in the external
Chidaakaasa and internal Hridaakaasa.Therefore space-time is always filled with diverse
objects and is wealthy. It is always filled and hence is poorna.It has no action .Therefore it
has Naishkarmyasidhi of Brahman. All the other objects have the karma of movement and
come and go, appear and disappear ,take birth and die. But space-time continuum is always
there ,without change and is eternal(amritha).If one meditates upon these two qualities as the
spacetime,one gets those qualities. Even then,Ajathasathru does not agree that space-time or
knowledge of space-time is Brahma or Brahmagnaana.That also is just a part /organ or
maathra of measurement of Brahma for him. In the two signs of poorna and amritha ,it has
equivalence to Brahma and therefore it can be said to be the Brahmalinga as said in
Brahmasothra.Linga means the sign. Brahmalinga is sign of Brahma.Spacetime is the sign of
Brahma due to its two qualities mentioned. But the sign is only a symbol and not the object
itself. Therefore Ajathasathru says spacetime/aakaasa is only Brahmalinga or sign of Brahma
and not Brahma itself. By that sign one can measure the qualities .
Mantra 6.
Sa hovaacha Gargyo ya evaayam vaayou purusha ethamevaaham brahmopaasa ithi sa
hovaachaajaathasathrurmaa maithasminsamvadishtaa indro vaikuntoparaajithaa senethi
 635 
 

vaa ahamethamupaasa ithi say a ethamevamupaasthe

jishnurhaaparaajishnurbhavatyanyamartyajaayi
Gargya said. I meditate upon the purusha in Vaayu as Brahma. Ajathasathru said. Do not
discuss about him to me. I meditate upon him as Indra,as Vaikunta and as the
Aparaajithasena (one with invincible army).One who meditates upon him thus become
Jishnu,Aparaajishnu and is not won over by anyone else. Praana as vaayu exists both within
and without .The adjectives of that devatha are given as Indra or Parameswara,Vaikunta or
Aprasahya,and aprajithasenan or one with invincible army.Sena is a gana.That is a group of
people always moving together and doing action collectively and co-operatively. Marudgana
are always moving in cooperation and does action together. That is why they are mentioned
as the community name for a group of devatha. Sena or army was necessary for the trade and
commerce and protection of the property of the traders and traveling vaisya.Therefore ,they
were always armed and had strong retinue with them. The name sena(army)and the suffix
senan for kings thus originated.Jishnu is the synonym of Arjuna who was invincible.Bheema
is considered as the son of Vaayu/praana and is strong. They always move together. And they
always co-operate for a common cause. One who meditates upon Vaayu becomes the
invincible king and warrior akin to the invincible Vishnu in Vaikunta,the invincible
Parameswara in Kailas.But invincibility and having an invincible army alone is not the sign
of Brahman. It is only one of the lakshana of Brahman.
Mantra 7
Sa hovaacha gaargyo ya evaayamagnou purusha ethamevaaham brahmopaasa ithi sa
hovaachaajaathasathrurmaa maithasminsamvadishtaa vishaasahirithi vaa
ahamethamupaasa ithi say a ethamevamupaasthe vishaasahirhasya prajaa bhavathi
Gargya said: I meditate upon the purusha in Agni as Brahman. Ajathasathru said: Do not
discuss him with me. I meditate upon him as the one who patiently suffers everything. The
one who meditates thus is able to suffer everything calmly and patiently and his praja also
become like that.
Mantra 8
Sa hovaacha gaargyo ya evaayamapsu purusha ethamevaaham brahmopaasa ithi sa
hovaachaajaathasathrurmaa maithasminsamvadishtaa:prathiroopa ithi vaa
ahamethamupaasa ithisa ya ethamevamupaasthe prathiroopam haivainamupagachathi
naaprathiroopamatho prathirooposmaajjayathe
Manthra 9
Sa hovaacha gaargyo ya evaayamaadarse purusha ethamevaaham brahmopaasa ithi sa
hovaachaajaathasatrurmaa maithasminsamvadishtaa rochishnurithi vaa ahamethamupaasa
ithi sa ya ethamevamupaastherochishnurha rochishnurhaasya prajaa
bhavatyayo yai:sannigachathi sarvaam sthaanathirochathe
Gargya said: I meditate upon purusha in waters as Brahman.Ajathasathru said , Do not
discuss him with me. I meditate on him as the mirror-image .Those who meditate thus does
not become the mirror-image of any one. From him are born all as his mirror images. The
praja of him does not see the sruthy and smrithy as opposites and are in all respects similar
like mirror images of their father, the creator.
Mantra 9.Gargya said: I meditate on purusha in adarsha(mirror)as Brahman. Ajathasathru
said: Go not discuss him with me. I meditate him as rochishnu.The ones who meditate thus
become rochishnu.They get praja who are rochishnu. They have brilliance than any other
person they meet and get acquaintance.
Aadarsa is mirror.A heart which is always having the quality of bliss, with an intelligence as
sharp as sword and concentrated on purpose, and having sathwasudhi is also aadarsa.In these
two resides a brightness which is called the rochishnu here. In a clean mirror everything is
reflected as it is. Similarly in a pure heart as described, also everything reflects as it is. In a
 636 
 

mirror several things are reflected but the mirror is Eka.In a pure heart as said above, several
sciences and arts are reflected and revealed but it is always Eka.For a person meditating upon
adarsa like this ,the praja are born exactly like him with the same character.They have more
purity of ideas, intellect and scientific temper and they are brilliant when compared to all
others they come across.
Mantra 10
Sa hovaacha gaargya ya evaayam yantham paschaasabdonoodetyedamevaaham
brahmopaasa ithi sa hovaachaajaathasathrurmaa maithasminsamvadishtaa asurithi vaa
ahamethamupaasa ithi say a ethamevamupaasthe sarvam haivaasmimloka aayurethi nainam
puraa kaalaathpraano jahaathi
Gargya said: I meditate upon the one who goes after sabda as Brahman. Ajathasathru said :do
not discuss about him. I meditate upon him as asu(life).The one who mediates thus become
poornaayu.(longevity ).Before the right time comes,praanan will not leave him. The one
which goes behind sabda is praana.Praana is the hethu or cause for jeevana or life. One who
meditates on praana and sabda (sound/music)is not hurt by diseases before the full lifespan is
over.
Mantra 11.
Sa hovaacha gaargyo ya evaayam dikshu purusha ethamevaaham brahmopaasa ithi sa
hovachaajaathasathrurmaa maithasminsamvadishtaa dwitheeyonapagaa ithi vaa
ahamethamupaasa ithi say a ethamevamupaasthe dwitheeyavaanha bhavathi
naasmaadganachidyathe
Gargya said:I mediate on the purusha in the directions as Brahman.Ajathasathru said ,do not
discuss him with me. I meditate on him as the dwitheeya (second)and anapaga(never
abandoned). For one who meditates thus a second (friend)is always available and he is never
abandoned by the friends.
Manthra 12.
Sa hovaacha gaargyo ya evaayam chaayaamaya:purusha ethamevaaham brahmopaasa ithi
sa hovaachaajaathasathrurmaa maithasminsamvadishtaa mrityurithi vaa ahamethamupaasa
ithi sa ya ethamevamupaasthe sarvam haivaasmimloka aayurethi nainam puraa
kaalaanmrityuraagachathi
Gargya said:I meditate on the purusha in the chaaya (image)as Brahman. Ajathasathru said:
Do not discuss him with me. I meditate on him as Mrithyu(death).The one who meditates
thus gets full lifespan in this world . Death will not touch him before the time comes. The
external chaya or shadow, and internal shadow of covering avidya are both thamas or
darkness.The body is the shadow of the Athman only .The darkness in astronomy is the
shadow of a sphere upon another and also the darkness from which all bright celestial
bodies were revealed.All these have to be understood from the single word chaaya.
Manthra 13
Sa hovaacha gaargyo ya evaayamaathmani purusha ethamevaaham brahmopaasa ithi sa
hovachaajaathasathrurmaa maithasminsamvadishtaa aathmanveethi vaa
ahamethamupaaasa aathmanui ha bhavatyaathmanui haasya prajaa bhavathi sa ha
thushneemaasa gaargya:
Gargya said:I meditate upon the purusha in Athman as Brahman.Ajathasathru said :Do not
discuss that purusha with me.I meditate upon him as Athman itself. One who meditates thus
become Athman itself and his praja also become athman. Hearing this Gargya fell into a
silence. Athman is the enlightenment residing in our intellect and heart.The one who knows
one’s own athman is having sharp and pure intellect and sahridayathwa in arts.He creates
praja with same qualities by giving an environment of aesthetic sense and intellectuality to
them . When Gargya was discussing whatever he had learnt ,he found that Ajathasathru knew
all these things before him,and also too perfectly , so that Gargya had nothing new to teach
 637 
 

Ajathasathru.Therefore his pride in his intellect and knowledge was gone and he became
silent.
Manthra 14.
Sa hovachaajaathasathrurethaavannoo3 ityethaavadhweethi nainaavathaa viditham
bhavatheethi sa hovaacha gaargya upa sthwaa yaaneethi
Then Ajathasathru asked.”Only this much?”
Gargya said”Only this much”.
Ajathasathru said”With only this much one cannot know Brahman”
Gargya said”Give me Upanayana”.
Gargya had mentioned the 12 anga of Brahma one by one saying that I meditate on it as
Brahma. They were, to summarise:
1.Aditya (Athishtam,Moordhaa,Raajaa)
2.Chandra (Brihath,White orbed Raaja,Soma)
3.Vidyuth (Thejaswin)
4.Aakaasa (Poornam,apravarthy)
5.Vaayu (Indra,Vaikunda,Aparaajithasenan)
6.Agni (sarvamsaha)
7.Aapas (prathiroopa)
8.Aadarsa (rochishnu)
9.Praana (asu or jeevanahethu)
10.Dik (Dwitheeyam,anapagam)
11.Chaaya (mrityu)
12.Athmaa (Athmanwi)
These 12 are the anga of sagunabrahma and the whole body made of these anga is the
sagunabrahma Hiranyagarbha .It is the upaasanaamurthy of Astronomy as Classical physics.
Gargya has learned and known sagunabrahma.Therefore he is the best disciple for giving
advice .Ajathasathru just asked “Only this much?” and did not insult his probable disciple.
Because Gargya knows not only the nishkalaBrahma that is nirguna,nishkriya and
sathaamaathra.He knows upto that.If he knows that also he becomes sarvagna.He has reached
the door of Parabrahma and is stuck there. The duty of Ajathasathru is just to open that door
and allow entry. This was understood not only by Ajathasathru,but also by Gargya.Therefore
the disciple himself asks his Guru to lead him to that knowledge.
Manthra.15.
Sa hovaachaajaathasathru:prathilomam chaithadyathbraahmana:
kshathriyamupeyaadbrahma:me vakshyatheethi vyeva thwaa
gnapayishyaameethi tham paanaavaadaayothasthou thou ha purusham
supthamaajagmathusthamethairnaamabhiraamanthryaamchakre brihan
paandaravaasa:soma raajannithi sa nothasthyou tham paaninaapesham
bodhyaamchakaara sa hothasthou
Ajathasathru said” To give upanayana to a Brahmin by a Kshathriya is prathiloma(opposite).
The thought in a Brahmin ,that the Kshathriya should advice me on Brahma,and make me
learned ,also is prathiloma.Yet,I will give you that vignaana”.Rajan took the hands of
Gargya.They went to a sleeping man. And called him by these names.”Hey,Brihath,Hey,
White orbed, Hey, Raajan,Soma”.But he did not wake up.. The Brahmapurusha within us is
kartha,and bhoktha(doer,enjoyer)and responds to names, and has forms during jagrath states.
The Brahmapurusha according to Gargya is in the organs of action of that Brahmapurusha.
For Ajathasathru ,those organs of action are servants and among them itself is situated the
real Brahmapurusha.Now who is responsible for cognition of knowledge? Is it the organs
visible /the servants or the swami invisible? Who has wisdom? Because of complexities of
the subjects that has become difficult to cognize. The enjoyer is the visionary of visions. The
 638 
 

seer of the seen. He is not a vishaya/subject.That which is not an enjoyer/ bhoktha is a

vishaya and not a vishayi.Thus due to complexity of subject, in jagrad state it is difficult to
differentiate one from other. It is to demonstrate this nature of vishaya and vishayi
Ajathasathru takes his disciple to a sleeping man.
According to Gargya’s concept Brahman has determined qualities (Nirdhaarithaviseshathwa)
which can be determined by scientific knowledge.
That Brahma, which is covered by truth ,and nectar of Athman,and which does not decrease
with vaak etc even when they fail(during death),and is of watery nature, and white-orbed, and
wide, without a second, and with 16 kala,as soma,as praana,always is existent and always
performs swadharma and therefore has eternal existence. If so, why does a sleeping man does
not wake up, when called by these names and these adjectives? In deep dreamless state of
sushupthy ,one does not hear these names or adjectives and does not know oneself with these
names/adjectives. Therefore none of these names/adjectives are the eternal athman/Brahman .
enjoyer/bhoktha or vishayi.These names and forms are only the vishaya of the vishayi. In
jagrad state when the beta waves of the brain electroencephalogram is active and jumbled up,
we know the vishaya only, not the vishayi.Because the overstimulated senses and nervous
system is not calm and collected to cognize the truth in that state. So, indirectly speaking
when we are in jagrad state we know several subjects /several names and forms but not the
cognizing principle within which is too subtle for a disturbed nervous system. In sushupthy
(which is equivalent to Samadhi)when the EEG is totally flat and slow ,we are able to
cognize the real enjoyer/the vishayi. Agni,burns everything that touches it. And reveals
everything that comes near. The bhoktha(enjoyer)who cognizes the sabda and the other
vishaya should cognize it always. But we see that a sleeping person, does not hear the sabda
,or cognize the names mentioned by that sabda and does not reveal them or their meanings.
Since this revelation does not happen ,it is not praana,but something beyond praana ,which
has to be considered as the real enjoyer. Because the sleeping man has life(praana)but he does
not cognize. Several animals ,and plants have life but they don’t have the cognition of names
and forms as humans have. Poorvapaksha says. May be the praana could not understand that
those names and adjectives were his and that is why it did not wake up. If a devatha cannot
cognize its own name, that itself shows the devatha is helpless and inferior and then there is
no meaning for manthrasadhana, memory,yagna etc and therefore what poorvapaksha says
cannot be true. The different karana or organs are not the enjoyer(bhoktha).We cannot give
qualities of memory,cognition,knowledge,will etc to one particular organ alone. In different
bodies ,Brahman cannot remember or cognize or will what the other has done or cognized. I
cannot remember what you remember or experienced. It is like that about the organs. The
memory of what is seen is not in the eyes. The memory of what is heard is not in the ears.
They are in the nervous system of the entire body which is interconnected. And what the eye
see ,the ears cannot see. What the skin feel ,the tongue cannot feel. Each have a different
dharma and cognition and memory and all exist in nervous energy of the body. But that
nervous function which is demonstrated by the EEG is not there in sushupthy,Samadhi and
even NDE states. Even then the person has cognition of self and its experience. So ,it is not in
body, not in the nervous system which also is part of gross body, that the self exists as the
subtlest principle. That is demonstrated by Ajathasathru here. Why cant we consider the body
,which is the sum total of all sense organs and karmendriya as the bhoktha or enjoyer ?When
we press the body and does not press the body(as in massage) there is a difference observed
and felt. If the union of praana and body was the bhoktha,one should in jagrad state feel and
observe the same state whether the body is pressed or not. If bhoktha is different from this
united praana-body, because of the specialties of due to association of the union, and their
multiplicity, when pressed either pain or pleasure is felt. If the union itself is bhoktha,since
there are no new karma associated with union, whether one press or not, no pain or pleasure
 639 
 

should be felt. Always the same feeling should prebvail.But we do differences in such
feelings and experiences. The one who cannot be awakened by sabda,or by touch can be
awakened by shaking him. Therefore,shaking,pressing,burning,lightening,revealing etc are
actions by which we can awaken something that was hidden or absent in the praana-body
samghaata ,and which is a power having the cheshta of consciousness as its form, as if we
have brought it back to the body-praana complex. This is to prove that ,that power of
consciousness is something beyond the praana-body union.(One can demonstrate this more
clearly in a comatose person and in a near death experience . Because the coming back to life
and consciousness from a comatose state is so powerful an experience for the person as well
as the observer. I had experienced that with my husband’s comatose state and coming back to
life after a near death experience) Praana is parartha(for the other senses).That itself show
praana is a samghatha.It was said earlier that praana is like a pillar supporting a house.It was
said that praana is like axle of a wheel where all spokes are fixed. Thus praana and body is
like a house or a wheel ,a association or samghaatha .The house is made of pillar,roof,
walls,stones, wood, and several other things and it is made for the person who live in it, who
knows it, who see,experience,and think about it, and maintain it .The individuality of the
dweller of the house has no relation to the origin, formation or destruction , name or form or
function of these structures or their constituents or the entire house.It is independently
existing from the house. This is the state of the praana-body samghata and the athman as
individual dweller in each body.
Think of your ancestral house like this.: My ancestral house Nalapat ,with a structure of
naalukettu,padippuramaalika,nadassala,its premises ,its pillars,roof,plants around and the
memory of them is existent in my memory . My ,here means the individual who was born in
it at a certain time with a body and praana samghata.But is that alone my asthithwa? Me as a
part of that bygone house and a part of this body –praana union .Is that my Athman?Is that
my truth? My cognition? That house which was made of the five elements is no more. This
body which is made of five elements will end one day. But does the truth of me ,athman,end
with it? That cognizance and memory which will survive through time space continuum
,sometimes in dormant or sleeping state, other times in awakened state, but ever present-It is
that true thing which is independent of any other ,that Ajathasathru wants to demonstrate to
Gargya through the sleeping man. Poorvapaksha says”Devatha means one with chethana or
consciousness which reveals.By that equality,why cant we consider praana with quality of
consciousness as that independent sad(true) vasthu (object)? How can it be?Praana is
sopaadhika .With upaadhi.The different objects having praana does not have the same degree
of consciousness. Even among human beings one has different grade of consciousness and
cognizance from another. In hospitals we find several individuals in whom praana exists and
body too exists but with no consciousness .So praana alone is not pragna. There is
dependence for praana to be functional as a cognizant principle. The sopadhika consciousness
of praana and the nirupaadhika consciousness of pragnaanaghana Brahmaare not same.Praana
is there for a blade of grass, for a animal,bird,for a common man, for a scholar of classical
and relativistic and quantum astrophysics, and for a neuropsychologist and also for a knower
of all these as well as Brahma. But their states of consciousness are not equal. Cannot be
equal.
Manthra 16.
Sa hovaachaajaathasathruryathraisha ethathsupthobhoodhya esha
vijnaanamaya:purusha:kwaisha thadaabhoorakritha ethadaagaadithi thadu ha na mene
gaargya :
Ajathasathru asked: When the vignaanamaya purusha was asleep where was he? From where
does he come back?Gargya could not answer. What is our intellect, our antha:karana
vignaanamaya? Vignaanam is seen by our intellect. In our intellect. With our intellect.So,in
 640 
 

,intellect, by intellect and with intellect we see, experience and have vignaana.And because of
that vignaana intellect is vignaanamaya.Body is called navadwarapura in Geetha and
Ekaadasapura in Katha Upanishad. In that body the athman(dehi)resides in vignaanamaya
state.Dehi is called purusha whether it is in a female body or in a male body. Similarly the
vaak or word (language, music)is known as female ,whether it is uttered by a male body or a
female body. Where is that genderless vignaanamaya intellect and word ,the cognizance and
memory of one’s own name,self,and of language while one sleeps? Do you remember your
name and your profession and your knowledge and degrees, postgraduate thesis , in your
sushupthy? Then where was that memory and cognition which you think you are ,in your
jagrad state? Try to find answer before you proceed. The athman which is opposite to
kriya,karaka,and phala and which is nishkriya is actually awake in sushupthy ,and not in
jagrad state. But Gargya was searching for it in external vishya in jagrad state with his
intellect ,in his intellect only. Beyond the intellect he did not go. The consciousness which we
have in jagrad is kriya , karaka and kriyaakaarakaphala.Gargya had mistaken that
consciousness as Athman while he had neglected the real Athman which is nishkriya in
sushupthy , and in Samadhi.In jagrad our athman is covered or hidden by the
samsaaraprapancha of name and form while in sushupthy and Samadhi we are liberated from
that name and form . The questions Ajathasathru asked should have been asked by Gargya
himself to himself .But he didn’t ask them .So Ajathasathru prompts him to ask them .The
questions Ajathasathru asked are not questions to show of his knowledge but to stimulate
Gargya’s though process in another direction and to make him interested in exploring and
finding out the answer. Gargya did not answer.Hence Ajathasathru himself explains his
answers.
Manthra 17.
Sa hovaachaajaathasathruryathraisha ethathsuptobhooya esha
vijnaanamaya:purushasthadeshaam praanaanaam vijnaanena vijnaanamaadaaya ya
eshontharhridaya aakaasaasthasminchethe thaani yadaa grihnaatyatha
haithathpurusha:swapithi naama thadgriheetha eva praanou bhavathi griheethaa
vaaggriheetham chakshurgriheetham srothram griheetham mana:
Ajathasathru said”That vignaanamaya purusha ,withdrawing all these sensory and karma
indriya with their collected vignaana ,was sleeping in the internal aakaasa of the heart
(Hridaakaasa).The purusha who has thus withdrawn and made the organs merge in himself,is
called the swapithy(the sleeping).In that one name praana,vak,senses,mind ,intellect are
merged .When the actions of all indriya and of vaak etc,the consciousness that spreads in
their respective vishaya, and the vishaya are all merged in complete layana within the
hridaakaasaa that state is called sushupthy.In the state of total liberation ,in its own
natural”sad”or true state, the Athmaprakaasa is felt in sushupthy(and meditation)and not in
jagrad state. In jagrad state it is only jumbled up and irregular multitudes of excitations to and
fro in the nervous channels and the brain is in the beta wave state and at that time ,one cannot
distinguish the true Athman. In fact by your waking consciousness and by your so called
intellect one cannot visualize the true athman.Because it is beyond intellect and beyond the
waking or jagrad consciousness. Why the name swapithi? Swam is own Bhaava.Own nature.
One who is resting in own bhaava is swapithy.The sleeping person and the Athman is
denoted by the name. The sleeping yoganidra state of Vishnu is denoting the state of perfect
Samadhi of this type.Swapithy is that state which is free from any samsaara attachments
.Every human being experience it every day when they sleep .But no body tries to analyze the
asthithwa of that state as Athman,and neglects it completely. By yukthy to understand that
state is impossible because our intellect(our brain)is sleeping and we have no electrochemical
stimulations or any EEG waves in the perfect sushupthy and dhyaana state. Even the intellect
 641 
 

is merged in Athman. In a brain which has undergone total brain death in deep coma also
such a state exists.
The brain is dead by all methods EEG,mapping techniques etc,fMRI, but such a person while
the brain waves are totally absent have the near death experiences and if he comes back to
life remembers them and tells them. So,even if the brain is not functioning and is dead to the
medical records, there is something within which watches our own experiences even during
that time, and that witness( which is not our brain /intellect or cognition and memory
associated with this body and brain) is the athman ,the “sad” the “chith” and ananda bhaava .
Even when the athman is free from body and organs,we see some visions in sleep. We do
experience pleasure, pain and wonder in sleep just as we experience in wakened state. We
experience fear, separation and sorrow also in sleepy state. The sorrow, and ignorance of
dualities do exist in sleep. From where do such visions originate? Is it from the experiences
we had in the samsaara? Or is it like imagination and creativity (as in day dreaming and in
poets). Sankara says” No”. Freud and his associates may differ from this view. But what does
Sankara mean by that No. He says all the dreams or visions we experience in the dream state
/sleeping state are not remnants of the samsaara experience. Only some are. So ,where did the
other type come ? For this swapnanidra and sushupthy has to be differentiated as the
upanishadic dictum do. This is what the modern EEG studies have started to do after several
millennia of Vedic/upanishadic knowledge of it. The following mantras describe the
difference between swapnanidra(REM sleep)and Sushupthy (dreamless deep sleep).
Manthra 18,
Sa yathaithaswapnyathaa charathi the haasya lokaasthadutheva mahaaraajo
bhavatyutheva mahaabraahmana uthevoccchaavacham nigachathi sa yathaa
mahaaraajo jaanapadaangriheethwaa swe janapade yathaakaamam
parivarthethaivamevaisha ethathpraanaangriheethwaa swe sareere yathaakaamam
parivarthathaivamevaisha ethapraanangriheethwaa swe sareere yathaakaamam
parivarthathe
In dreams ,in that world it imagines as King,MahaBrahmana,as high and low. Just like a king
with his retinue travels as he pleases in his janapada from place to place, It moves all over its
body ,with all the praanaas . The change from King to Brahmana and from Deva to animal
happens in dream world ,but it is only imagination and not real. Similarly change from one
place to another, change from one time to another happens in sleep .These parivarthana are
not real. In jagrath one imagines that I am deva or that I am this body ,or the union of several
physical organs etc but that also is only projection (adhyaropa)and not true. But there is
difference between the Mithyadarsana of jagrath and of swapna.It is foolish like saying “The
dead man wishes to live”. In jagrath the adhyaropa or projection is like silver projected on to
a (sukthika) shell. The vision in a dream that I am Maharaja etc is not Athmabhootha(not of
the Athman.)Whatever you saw as the mirror image of the jagrad state ,is not what we dream.
If a Maharaja dreams that I am lying on a cot, I am travelling with my retinue, I am eating
good food,etc they are mirror images of what he experienced in his jagrad state. A particular
type of memory of what happened in jagrad state. But even in that state, there is actually only
the sleeping king , and not the retinue, food etc.The senses are withdrawn ,and no vishaya
like roopa are seen by senses ,yet they are seen by the higher organs(the brain)which is our
organ of memory ,as far as human beings and higher animals are concerned. In one body
another body is not possible if we apply our jagrad intellect and analytic power. But the
sleeping person do visualize within his own body several bodies in his sleep as dreams. (In
fact what the Upanishads speaks of has been proved by modern science. When we are in
jagrad state the brain is showing beta waves in EEG and that is because of numerous nervous
channels working simultaneously sending messages to and from the brain. All sensory and
motor indriya are at work in jagrad.When these organs are at rest in sleep ,even then the brain
 642 
 

is functioning as shown by the alpha waves in REM sleep which is the swapnanidra spoken
of by Upanishads. The alpha waves are also seen in dhyana and in deep concentration ,and in
daydreaming etc) The sleeping person is lying on a cot but he dreams that I am traveling
through a road, or forest. A king can travel as he pleases in his empire, in his own janapada
which he has inherited, or has conquered. The empire of the one who dreams is his own body.
He has all his indriya withdrawn into Himself, and thus can travel within it as he pleases. The
kriya,karaka,and phala are only for the one who see .For one who visualize a thing .In jagrad
,what one see and do etc are verifiable by several others. The kriya,karaka and effects of
jagrad are seen and experienced and experimented with and proven by many. But this is not
done by several people as far as dreams are concerned. Though everyone see dreams, no one
pay any heed to them or investigate them .Therefore the dream state and its kriya,karaka,and
phala are seen, verified and proved by only a few people .This is so in Upanishadic times as
well as in our own modern times. There had been dream analysis in old civilizations the
world over but it remained with a few scholars. The dream analysis in modern world started
only recently with Sigmund Freud and later by Jung .And still it remains for the common
man(the majority) something unknown and difficult and probably something ignored as a
myth. If vaasana are the reason for dream visions, by the natural association between
Drishta and darsaka(seen and the seer)as two distinct entities, it follows that Athman is
impure due to duality. This is not so.Athman is pure and Eka.To prove this the next sloka
begins.
Sl 19.
Atha yathaa sushuptho bhavathi yadaa na kasyachana veda hithaa naama naadyo
dwaasapthathi :sahasraani hridayaadpureethathamabhiprathishanthe
thaabhi:pratyavasrupya pureethathi seethe sa yathaa kumaaro vaa mahaaraajo vaa
mahaabraahmano vaathidhneemaanandasya gathwaa sayeethaivamevaisha ethaschethe
In sushupthy,we do not know anything. It is spreading in the entire body through the Hitha
naadi ,which are 72000 (dwaa sapthathi sahasraani)in number ,from the heart to all organs
and cells, and resides there itself. It lies touching the boundaries of bliss ,living as kumara,
maharaja or Mahabrahmana. According to Sankara even in the dream travel times Athman
is pure. The association with other articles in dream state is as unreal as the association felt
in jagrad state. It is a feeling only. And even that feeling of association is not there in
sushupthy.In sushupthy,the Athman is sushtu, samprasaada,as pure water devoid of any
impurities. The pure Athmaswabhaava is lack of association with anything, and no
difference between naama and roopa being felt, and is always Ekathwa.In jagrad the
associations with external objects is maximum and athman is like impure water with lot of
dust and dirt in it.(The jumbled up beta waves of brain is sign of this state).So in sushupthy
there is no dwitha or feeling of dwitha .How does the sushupthy happen? What karma
makes sushupthy possible? The text here speaks of the 72000 naadi which originate from
Hrithpundareeka and spreads all over the body. They are the Hitha.That which covers the
heart is called the Pureetha according to this sloka.The heart is covered by three structures ,
the epicardium,endocardium and pericardium in modern view. It is not this gross covering
that is called pureetha here. The Hitha naadi which are 72000 in our body, and not in the
brain alone, and it is here compared to the branchings seen in a leaf of banyan tree. And this
represents the sympathetic parasympathetic system which carry out the involuntary
functions of the body without the intervention of voluntary action or of a jagrad state brain.
Pureetha is thus the entire body which has innumerable branches of naadi from and to
sensory motor organs and each cell, and because the Athman lies in this pureetha(body of
mace of nerve plexuses and channels)that it is called Purusha. That which resides in
pureetha is purusha.Not that which resides in our gross physical body, but that which resides
in our subtle body of nervous channels and nerve cells. The ayurveda and the scriptures have
 643 
 

identified 72000 of such nerves and among them 72 are named. Because of this the seat of
intellect and antha:karana (internal organ function)is Hridaya ,not brain according to the
ancient sciences and Sankara upholds this view. Life on earth can exist and cognition and
memory can happen even if all the animals with brain are extinct. But ,life will still persist
and memory will persist if the parasympathetic sympathetic nerve plexuses exist in lower
kingdoms. The heart is the center of all the thanthra and of all external karana too because of
its parasympathetic , sympathetic plexuses and nervous channels emanating from them
.Therefore, the intellect according to the past karma(in several births as lower animals)
spread out from the heart as Hitha naadi,in the jagrad state engulf all organs of sensory
motor type, as if fishes in a net,wellspread.Therefore all the sensory motor organs depend
upon the heart center (Anaahatha)for their actions. Athman ,thus with its own chaithanya
,become manifested, and enlightened as vignaanamaya.Jagrath is considered as the
expansion period. During contraction phase the chaithanya or oorja(energy)is contained in
itself , concentrated .That is sushupthy equated with Samadhi state. In that state the
Athman has no association whatsoever with external things or external worlds. It is merged
in itself in its own state or swabhaava. In sushupthy state the brain waves differ from that of
dream state)REM)and they become theta in EEG.Thus the function of nervous plexuses and
the brain state and what is observed by experience of jagrad,swapna,and sushupthy states
are perfectly explainable in modern scientific knowledge of neurophysiology also.
In jagrad state the athman which is imagined as the enjoyer of the external gross and internal
subtle worlds ,in sushupthy become merged in itself, withdrawing all voluntary functions
into itself, and performing only the involuntary functions for which the brain function is
only very minimal. But life exists and memory exists in that state also. The athman in this
state in deep thapasya or Samadhi state and enlightened as a red hot iron(Thaptham iva
lohapindamaviseshena according to Sankara) and is oorjaswaroopi(form of energy).Due to
lack of association with gross external things, in this state it is free from all sorrows and
stress and strain of jagrad life .This is sarvasamsaaravimukthy . The people in sushupthy
state is comparable to three types according to Sankara.
1.The innocent child always blissful and happy without any concern for stress or strain of
life .Totally secure in its parents care it need not think of anything except be happy and play
(do leela).
2.The most mature and wise Mahaabrahmana with the wealth of Vidya and vinaya. (A
yogin)
3.The king loved by all his praja,and has done all his responsibilities and is satisfied in all
karma /life. The sushupthy is compared to these three people and called Athidhni.
(Athisayena du:kham hanthi) that which destroys sorrow wonderfully .Where is that
Athma?For that question, this sloka gives answer.
From athman all the worlds emanate as sparks from afire. For the spread of sparks, the
reason is agni only. Where was the Brahma that is devoid of kriyakarakaphala ,and
extremely pure till now? From where it came? When we say an object is within a pot, our
intelligence immediately feels the duality of pot and the object. When we say a river
originate in a mountain, the place of origin and the originated river are known as two, not as
one. When we say Athman was somewhere and originated somewhere and came from
somewhere we feel that the place of origin, the path through it came, and the athman are
different .These misconcepts should be avoided .Athman is within the Athman itself. It
revealed or came into the athman itself. It came through athman itself. The origin, path and
object are same here. Swam apeetho bhavathy (Chandogya upa).Swam or self. The state of
ones own swabhava.Attaining of swabhava by self within self .The example is swapna in
nidra or sleep and the lack of swapna in sushupthy state. Thus the athman,Brahman,
prapancha ,body etc are all cognized as Eka in Samadhi and sushupthy states only.
 644 
 

Manthra 20.
Sa yathornanaabhisthanthunocharedhyaagne:kshudraa visphulingaa
vyucharanthyevamevaasmaadaathmana:sarve praanaa:sarve lokaa :sarve
devaa:sarvaani bhoothaani vyucharanthi thasyopanishadsatyasya satyamithi praanaa vai
satyam theshaamesha satyam How a spider travels through its threads,how from fire the
sparks spreads, in that manner from this Athman all the praanaas,and all the worlds ,all
devaasa and all the elements originates. Its upanishadam(secret word)is the truth of
truth.(Sathyasya sathyam).Praana is sathya.Its sathya is Athman. The spider’s web is
secreted from its own body, not made with any external things. Therefore it is considered as
its body itself. The web is own body ,or an extension of its own body for the spider and the
spider travels in it.Agni is not different from its sparks. The sparks spreads in four directions
from agni.Secretion,travel,expansion etc are the kriya mentioned for creating body and the
worlds. The Brahma /Athman is the state prior to such kriya.The Brahmanda/body which
was secreted/expanded /in which the Brahma is embedded and move is only an extension of
its own self. Before the cration,before these kriya happened, all praana,all worlds, all
energy, all elements were concentrated in Brahma.InAthman,this jagath ,both the sthaavara
and jangama,is contained as sparks in the fire. Like the bubbles in water.(Agnisphulingavath
jalabudbudsvath)..Only during sthithi time (created stage/life)we find the bubbles and
sparks, not during the pralaya (before creation and after all created is withdrawn back)
.Here Sankara gives his famous definition for the term Upanishad. He says:-
“Upanishadam upasameepam nigamayithwabhidhaayaka:”.Upanishada or secret word for
Athman takes us near to Athman/Brahman. Nalapat Narayanamenon has quoted this
meaning in his Arshagnaana. While all others stick on to the conventional meaning of a
disciple sitting near the Guru for learning ,here it is said as the secret word which makes one
nearer to the Brahman. What is that secret name? Sathyasya sathyam Truth of truth.
Since the Upanishad or secret word is durvigneya(difficult to understand)sruthi explains it
further.Praana itself is truth. It is the truth of that truth. The one which is samsari in jagrad
state is not samsaari in its sushupthi state. If we say like that, it becomes equivalent to
saying “The object is a cow when it walks and eats ,but is a horse when it sleeps”. There is
something illogical in such a statement.Sankara says that such illogical arguments are there
in the vainaasika group’s beliefs. By logic, an object wherever it is, and in whichever state it
is, should have the same qualities or dharma/character. The dharma of sun, of agni etc
should be same in all times, in all space-time .Navyanyaaya and new samkhyavaada after
Budha had a hundred arguments to state the lack of something which is beyond this samsaara
.Samsaari jeeva cannot create the universes.Canot create the starry fields(raasi)solar system
and keep them in place. Therefore how can one say that a jeeva is Brahma? The Brahma
which is beyond this samsaara is the cause of samsaara and the universes according to the
logic of the Sruthi. Is there yukthy(logic)in saying “Brahmo jeevairanaaparaa”? If as the
Navyanyaaya and modern Samkhya view is taken Brahman itself does not exist. And
prapancha originates from a nothingness (abhaava) . But they themselves know asatha
cannot produce satha.(nothing is created out of nothing).These two arguments taken
together proves their lack of logic.
Suppose Brahma =Nihil or zero(asath)
X = origin of prapancha
What is X then? It is neither Jeeva nor Brahma. The view that Universes originate from
emptiness is illogical. Then what is logical?
Brahma=cosmic energy
Jeevan=bioenergy
Prapancha= That which is manifestation of the energy or power(sakthy)
Therefore Brahma=Jeevan= prapancha
 645 
 

Prapancha is only a state of relative truth and real truth is only Brahma+Jeeva which is
energy. The law of energy transformation, equal power(sakthy)of creative energy etc are
thus brought out. The worship of Sakthy(Devi/female principle)as half part of Brahma/Shiva
is thus the most scientific one. The sathyasya sathyam is explained in this way.
JeevoBrahmaivanaapara means biological energy is nothing but cosmic energy in a different
form. If jeeva has duality of concepts, then his prapancha is an illusion.(Mithya).If jeeva is
in an advaitha state its prapancha is the truth of truth .Therefore whether the prapancha is
satya,relative sathya(apekshikasathya)or just mithya (illusion) depends upon the observing
Jeeva’s gnaana/wisdom and the viewpoint generated out of it. The advaithi see Brahma and
Jeeva as same and the external world and body as only the relative truth emanating out of it
as sparks of fire, bubbles in water or as threads from spider. Since prapancha is emanating
from Brahma,and is like sparks of fire, bubbles of water, and thread of spider, it is also part
of Brahma and is relative truths(since it is temporary and has beginning and end unlike
Brahma).There is no space or time without Brahman for an Advaithin.
(Paramaathmasoonyapradeshaabhaavam according to Sankara).Since Brahman is
everywhere in everything and the Advaithin visualize Brahman only, in everything for him a
field free space-time (a raasimandala without Brahman and its powerful energy)does not
exist at all. The prapancha is visualized as an extension of that Brahmathejoraasimandala
only. This is the truth of truth of upanishadam.
The view of modern astrophysics that a “Field-free Minskowsky space does not exist” is
almost approaching this view of the ancient astrophysics and of Indian philosophy. I do not
find any difference between the spirituality and science in the ancient scientist’s thought
process.

Brahmana 2 Sisubrahmanam
Manthra 1.
Yo ha vai sisum saadhaanam sapratyaadhaanam sasthoonam sadaamam veda saptha veda
saptha ha dwishatho braathruvyaanavarunadwi
Ayam vaava sisuryoyam madhyama:praanasthasyedamevaadhaanamidam
pratyaadhaanam praana:sthoonaannam daama
Whomsoever knows that child with his place, the other place, his pillar, and its tie that
person will destroy the seven cousins who hates him. The Praana in the central place is
Sisu/child.It is Prthyadhana or other place.Prana is pilar.Annam (food)is its tie. In the last
Brahmana ,it was said that since this prapancha with name and form is the child of truth, it
also is truth(naamaroope sathyamithy ) but relative truth. The truth of that truth (which is
made of five elements)is Brahman .Thus both moortha and amoortha are truth.Praana is
sathya.Brahma is its satya.Therefore it is essential to understand what praana is. Because it
is a path to reach the ultimate knowledge, the Brahma. A traveller should know his path to
reach the goal. One should know the child ,to know the parents.(The kumara to know
sivasakthy).In Bible one has to know the son of God to know God.Kuran second sura speaks
of the calf.Sisubrahmana speaks of the child as prapancha itself. The sacrifice of the
prapancha or samsaara is here also. But it is not by killing a calf or a child or by putting him
on a cross. But by sacrificing the generations of children to be born ,by taking up to a life of
celibacy.(sanyasa). Who are the seven cousins which do harm and therefore said to be the
enemies? The seven doors of the sense organs.(two eyes, two nasal openings, two ears and
mouth)Through these sensory doors the enjoyment of worldly pleasures is done. They are
brothers/cousins of praana.But they lead the sradha(concentration)which should be
internalized, to the outside pleasures. Therefore they are leading in the incorrect path to
samsaara and are to be controlled. The external prapancha with name and form is equated
with the external physical body of a living being. In its middle is the Lingathma ,the subtle
 646 
 

praanaand it is the sisu or child. That child is sits within the body as wearing the great white
orb, as Raaja,as soma, and as the pillar which bounds the horses binding our vaak and mind
on to it.Praana is like a child. It has no interest or scholarship in external things as the
adults/other senses have. It has no vishayasangha and is like a yogin.But its place is the
body. It see the external world through the opened doors of the senses only. When those
doors are closed in sushupthy and in Samadhi state, the child does not see the external
prapancha of vishaya and does not know it either. Ajathasathru had explained this to
Gargya with an example of a sleeping man.
The praana has a special place and it is our nervous network throughout the body and
concentrated in brain in higher animals and in the primitive hindbrain and the sympathetic
parasympathetic system. That power which the pillar Praana acquires come from food and
drinks we take. Therefore the synonym of praana is given as Bala(strength)and knowledge
of that power is balathanthra.When the strength of praana is decreased ,the body becomes
abala(weak)and falls down in a state of coma.(sa yathraayam athmaabalyam nyethya
sammoham iya (Br 4.4.1). Just like a calf ,the body is bound to the strong praana which is a
pillar. If the tie is cut the calf will run away and lost. When prana is weak the body is weak
and when praana is gone the body is dead. The food is the necessary thing for tieing the
praana and the body together. Food become transformed in body in three ways according to
Sankara.The first is gross transformation which are the faecal matter and urine which merge
with the soil ,earth. The second is the middle transformation which merges with blood and
allow the seven dhathu of the body to grow .Since body is food ,it is nourished by food only.
If food is not taken body falls. The third transformation is called anuishta.That is the essence
which is very subtle as a paramaanu and is the eternal amrith.This amritha is having the
energy quality(oorjaprabhaava).It arises from the naabhi to heart and enters the 72000 naadi
and with the signs suitable for each association of organs become the root cause for the body
and its existence. In this way ,the food functions as a tie and praana as a strong pillar for
existence of our prapancha with name and form. It must be remembered that there is nothing
unscientific in these explanations and this explanation is given centuries before modern
biological and medical science came up with this knowledge. What are the seven elements
spoken of, in our modern concept? Calcium,Potassium, Phosphorous,,chlorides ,sodium ,
carbon and nitrogen are there. There are additional iron,Magnesium, sulpher,iodine, zink,
fluorides,etc also which reach the different parts through blood. The food contains the
sunlight after photosynthesis by plants, the oxygen and hydrogen from water and the
elements from the earth. The main element in the earth is the carbon which is black in
colour.Therefore we find the scriptures calling the earth as Krishna or shyaama (the black
one).C6H12O6 is the carbohydrates(annajam or derivative of food).To the 6 kana of earth
which are black,6 kana of praana(oxygen)and 12 . kana of agnija(derivative of fire/agni)
are joined .The subtle anuishta or essence is the neuropeptide/neurochemical energy within
.In Brahmasoothra commentary Sankara says the gross mirth or pinda/mass in its 7th state
becomes Brahma. This is in order Mrithpinda,Mrith, sookshma, sookshmathara, kaarana,
paramasookshma,Brahma.
Mrithpinda-the gross body and gross world
Mirth its fragmented state /organs
Sookshma the cells (in mitochondria of cell is the ionic state with energy )
Sookshmathara its components.
Kaarana or cause chromosome/gene
Paramakaarana anu/paramaanu state with field around Brahma
Aminoacids,carbohydrates and their components ultimately being the paramanu, anu,
elements of nature in final analysis the organic body is not different from cosmic and
inorganic matter(as modern physics,chemistry, biology and molecular biology agrees).In
 647 
 

our body the light of wisdom and enlightenment is within the nervous energy which is
electrochemical potential or energy only. The hridaya is not the gross heart but the seat
where the sympathetic parasympathetic concentrate and where the emotional and
compassionate vaak is generated from unmanifested word(anaahatha word in
hridayachakra).This is also explained in Chandogya Upanishad commentary Khanda 5
Manthra1.Why is it said that the nervous plexuses from nabhi to hridaya is the seat of mind?
Autonomous nervous system ,central nervous system and peripheral nervous system are the
three nervous systems in body. There are some functions which aman can control
consciously. But others are uncontrolled and goes on even in sleep without any control by
humans .Even in a unicellular organism the mind as a very subtle energy functions without a
well developed brain or multicultural body and nervous system. It is that agnithathwa which
is in the center of the cosmic nabhi which sits in our nabhi also ,generated from annam
(food) that arise and spread everywhere and it is the one which creates the naada,vaak and
thus transfers knowledge from one generation to another generation. Autonomous (Auto=
by itself or alone. Nomos=the rule/law) nervous system means that which has a self law and
rule and no one need or can control it. That autonomy is present in a tiny cell, in a virus ,in a
multicellular brainless lower animal and in man with a brain too. The autonomous nervous
system in higher animals is composed of sympathetic and parasympathetic controlled at
hypothalamus. Sympathetic nervous system is called thoracolumbar(from middle or nabhi to
thorax or heart level) . The nervous communication of the autonomous nervous system
happen through norepinephrine and acetyl choline as neurotransmitters. How does
communication spread from a neuron(nerve cell)to its axon and back? In axon no aminoacids
or proteins are synthesized. The annam from neuron and mitochondria together as axo-
plasmic vesicle flow into axon. Depending upon its speed there are slow flow ,rapid flow
and intermediate flow(mandra, Madhya and thaara )Slow flow is for growth of axon.
Rapid flow is for communication. In synapses and nerve endings where neurotransmission
happens it is a rapid flow. The middle flow is for the transmission of mitochondria and it has
a different style. The rapid and slow flow is anterograde. The speed of middle flow is
same as rapid flow but it stops after moving a little forward, then goes back(retrograde or
vakragathy)and then again forward.For the functioning the nervous system need ATP or
phosphate energy . Parasympathetic system is called craniosacral and extends from grey
mater of the medulla,midbrain ,through 3,7,9,10, cranial nerves and from the lateral columns
of the lower part of spinal cord to 2,3,4 sacral nerves it can be seen. The functions of
parasympathetic is opposite to that of sympathetic and they function as a pair of opposites in
our body. The energy in our nerve cell membrane is the Tran membrane potential . Resting
potential of it is -70MV. In that state inside the cell is negative charge and outside is positive
charge. This is possible by activating the sodium potassium pumps using ATP. By a nerve
impulse we mean waves of transient membrane depolarization. The stimulus for it can be
chemical,electrical,thermal or mechanical. The act of a nerve cell which is polarized
becoming depolarized and then repolarised again is called its action potential. It
communicates as wave forms in myelinated nerves .In unmyelinated nerves the
communication happens in axon simultaneously while in nerves with myelin which is a sort
of covering communication is salutatory conduction(saltare =to jump) through synapses
which can be electrical and chemical and electrochemical. Thus the functioning of our
nervous system is essentially an electrochemical energy transfer only. Ham’s histology
(Harper international edition ) therefore says:-“Mental activities employ neuronal circuits
that are not necessarily immutable or permanent. This is known because long –established
behavior can become modified in adult life…Within the conferees of CNS of adult
mammals ,however ,regeneration of nerve fibers is extremely limited and noneffective
,although not nonexistent. One of the few places where it seems to occur is in the
 648 
 

hypothalamohypophysial tracts of the neurosecretory fibres that extend into the posterior
lobe of the pituitary from hypothalamic nuclei.
The neural energy which produce our mental activity, which generates the neurotransmitters,
neropeptide hormones ,which is in our brain ,in sympathetic parasympathetic nervous system,
in hypothalamus,pituitary ,pineal etc is present in also the neuroendocrine cells of our body
which are present all over the body ,sometimes concentrated in certain places or scattered
elsewhere. In a unicellular animal also it is present within that single cell. In a unicellular
animal also the bioenergy is acting in the same way with neurohumoral transmission
.(Autocrine cells).Hormonal transmission is a sort of neural transmission itself. In recent
years the close similarities between 1 short range chemical synaptic transmission
characterizing nervous system 2.the long term humoral /hormonal or short range paracrine
(lateral)chemical signaling that characterize endocrine communication between two cells
had been understood. The distinction between these two types of communication (which
was formerly noticed by medical and biological scientists)no longer seems useful because
the same messenger molecules are capable of both short range and long range signaling. In
other words they are equally effective as neurotransmitters and as hormones and examples
of this dual role is demonstrated with the neuroendocrine cell behaviour.Thus the energy
which is the most subtle in our body is the bioenergy in each of our cells and this subtle
energy is manifested as the gross visible nervous plexuses and nerves and the condensation
as brain. So when the upanishdic rishi say that the subtle most energy which is smaller than
an subatomic particle(anuishta)is responsible for the sustenance of our life ,and its gross
forms are the functional nervous system and mind ,which causes pleasure,pain,fear and
fearlessness and other dualities of our mind there is nothing unscientific in it.Thus we can
see that science and spirituality can go together (happen simultaneously)in human mind.
Manthra 2.
Thamethaa:sapthaakshithaya upathishtanthe thadyaa imaa akshanlohinyo
raajayasthaabhirenam rudronuaayathotha yaa akshajnaapathaabhi:parjanyo yaa
kaneenakaa thayaadityo yathkrishnam thenaagniryachubalam thenendrodyarayainam
varthanyaa prithivyanyaayathaa dhyourutharayaanaasyaanaasyaannam ksheeyathe ya
evam veda
There are seven Akshitha.In these red lines of eyes Rudra,in water Parjanya,within the hole
in our black sphere sun, in the black sphere agni,in white part Indra and in lower eyelid
Earth and upper eyelid the sky exists. One who knows this will never experience shortage of
food. One form of bioenergy is the eye which responds to light energy. This is compared to
the solar energy and equated with it. Through the red lines seen in our eye ,food flows as
blood and this is equated to Rudra who makes us cry. The annam of this world makes us cry
but it is most essential for life.Annam or food is samsaara which makes us cry. The food
comes from sunlight .Solar energy is the agnimandala seen as the Krishna sphere and the ray
of light that pass through a dwara called pupil. The tears are compared to rain and it is
formed from blood in the vessels(Rudra)which makes rain .The sunlight takes water from
earth and give back rain for producing more water and more food for life. Therefore
repeated crying and samsara is needed for repeated existence of life on earth. Below the
earth. Upwards is the starry firmament . Middle is the sun and the suryadwara .To reach
the starry firmament a human soul has to cross the solar sphere and pass through it beyond
the solar system . These are akshitha or residing in our eye and also which are eternal .
The symbol of eye represents optics and solar energy .It is an organ which is very close to
the frontal cortex and has direct connection via optic chiasma to brain. Therefore it was
considered as a symbol of wisdom and enlightenment by Indians as well as Egyptians. How
does the praana bounded by annam situated in the eye? It is served by red lines (Rudra),light
rays, rains(tears),the one who gives vision (kaneenaka or surya),the dark agnimandala and
 649 
 

dark spots ,the white mandala /sclera and the two protecting eyelids earth and the sky .The
life in the eye is protected by the cosmic forces ,as gross parts of the eye itself. Thus cosmic
and physical forms and energy are equated by rishi. To get the word Aksham five letters are
needed.
A,Ka,Sa,Ha,Am. Aksham is the axis which has no destruction and on it revolve the wheel of
dharma,time and samsaara.The words aksha,aksham,akshatha, akshara,akshaya have the
same root of origin.
A .The first swara is the prabhava or origin of akshara.
Ka the first vyanjana is the Brahmanda as mother prakrithy.
Sa and ha together is saha (co-operation)which gives strength of pronounciation and function.
And Sa,ha,ksha are the last three vyanjana letters .Am .The closure of mouth after uttering .
The end or pralaya..When we open it again to utter another word we make the sign of a
again. The am+a =amma .The mother. Thus a is first swara,then ka is first vyanjana
followed by all vyanjana and ending in ksha,and then the last swara am . Aksham. AUM . A
is prabhava.U is the 5th swara.M the last swara.And Om is the swara before vyanjana or the
Brahmanda creation.Aksha is the akshar after the Brahmanda creation.The Brahma is Om.
Brahmanda as one see and experience is Aksham and aksharam. The experience of
visualizing this nonending life of existence which comes and goes through generations,
communicating through words/aksharabrahma the wisdom of generations of teachers,
recreating it in every era, every moment is something which enliven and make us happy
(rama). Therefore Akshara is that which makes us happy and wise. This wisdom eye is
represented in ancient civilizations as sun and sun was worshipped as such. The Surya
Narayana is the name of the wisdom that resides in the sun and the eye and it is the
visionary’s special organ of knowledge of light(the enlightened
one).In Egyptian cosmogony eye is very important in this sense. For both Indian kings of the
Ikshwaku/Solar dynasty and for the Egyptians the ancestor is sun or soorya.In Egypt he is just
called Su or soo(only the first leter ).Egyptian cosmogony has several similarities with that of
India. From Athum the genderless one was born soo and his twin sister Thefnut just like
sawyambhuva Manu and Satharoopa from Brahma in Indian story of creation of human
beings.
Soo was co-extensive Before the creation of the heavenly ocean for Athum
That he might float upon it ….. I am life, the Lord of years Living forever, Lord of eternity
These words are reminiscent of sun as son of the one who sleep on the ocean as Athavan
(Tamil word for the God)and su as sun who was born with him from him and the Lord of
samvatsara or year for the earth. When the sun and the Thefnut were swallowed and
disappeared in flood waters the visionary eye of Athum brought them back(as Vishnu did in
Indian mythology)and from his tears of joy was created food and men on earth according to
Egyptian myth. The rain is life-giving which gives food .At first Athum had only one eye as
his son. When he was lost Athum created a second one and put it in the place of the lost one.
The lost sun came back and became angry like a serpent .Athum took that serpent and wore it
on his head.(If it resembles the story of Shiva wearing the Naaga and the story of
Subranmnaya who went round the world and saw Ganapathy his brother getting the favour of
his father it is natural because even in mythology there is a unity among civilizations of the
world)..
The serpent with a visionary divine eye who is easily angered but very wise and enlightened
is worshipped in India and Egypt alike .It is from this Naaga’a “Pragnaaparamitha”(a
synonym for Devi )language, both oral and written , astronomy and medicine and all
philosophical lore originated and he is Anantha (endless)and reborn with his Lord in every
incarnation .The divine word and the circumambulation of the firmament of these people are
mentioned in veda and in Egyptian myths alike. In the coffin text the sending out of the eye is
 650 
 

equated with the divine word. The divine word or OM in India is the Pranava from which
everything is created. The comparison of the myth is not the purpose here. Just in passing the
comparison was drawn. The sun and the samvatsara,the eye of divine vision cognizing the
function of universe and its origin,sustenance and destruction represents the creation of the
first being who started a system of knowledge and transferring it to successive generations.
The divine Guru of generations, the divine ancestor of human race with a consciousness. The
seven akshaya or endless are the seven rays, seven swara,seven varna and seven days of
weeks as retinue of the sun and his power .It represents the entire prapancha which is the
victory pillar of God through which we know and experience his prowess. Whether by the
external cosmic prapancha(astrophysics)or by the bioenergy in living world, whether by the
elements of chemistry and biochemistry, whether by paramanu /subatomic particle or wave
and quantum of energy what we see is only the unity of all multiplicities and this makes us
aware of the prowess of God .All science is the reduction of multiplicities to unity .And all
wisdom is the reduction of dwaitha /aneka to adwaitha/Eka .
Manthra 3
Thadesha sloko bhavathi. Arvaagbilaschamasa oordhwabudhnyasthasminyaso nihitham
viswaroopam. Thasyaasatha rishaya:saptha there vaagashtami brahmanaa samvidaanethi.
Arvaagbilaschamasa oordhwabudhnam itheedam thaschira esha hyarvaagbilaschamasa
oordhwabudhnasthasminyaso nihitham viswaroopamithi praanaa vai yaso viswaroopam
praanaathedathaaha hasyaasatha rishaya:saptha theere ithi praanaa vaa rishaya:
praanaanethadaaha vagashtami brahmanaa samvidaanethi vaagyashtami
brahmanaa samvithe
The sloka happens:-The vessel with expanded upper part and a hole in the lower part. The
viswaroopa of fame is in that. In its banks are seven rishi.United by Brahma ,the 8th Vaak is
born. The vessel with a hole inside and expanded above is our skull and the viswaroopa of
fame within is our brain. The fame is the knowledge and wisdom. The seven rishi doing
austerity around it are the seven praana like eyes,ears,nose,mouth etc.The 8th one is the vaak
who united with Brahma. She is Saraswathy .And also Durga who brings success and
Lakshmi who brings wealth. She is the wisdom born out of wisdom and united to wisdom.
The seven rishi like honey bees collect the honey of knowledge in the vessel and it is that
knowledge which flows out as the vaak and gives fame wealth and success. That vaak is
manifested by Sarama ,the mother of serpents, to Indra according to Rgveda.The sloka says
the vessel is Oordhwabudhna. (Upside down).The vessel is kept upside down . Sages collect
honey of different branches of sciences and arts and sitting around the Viswaroopa do
discussions with it constantly .From these discussions, and knowledge of Brahma, from
Brahma was born Brahmani,the female principle Vaak.In Sangham literature the brain and
nervous system is compared to a neverending vessel (akshayapathra) called Amrithasurabhi.
Sl 4.
Imaaveva GouthamaBharadwaajaavayameva Gothamoyam Bharadwaaja imaaveva
ViswaamithraJamadagni ayameva Viswaamithroyam Jamadagnirimaaveva
VasishtaKasyapaavayamevam Vasishtoyam Kasyapo Vaagevaathrirvaaachaa
hyannamadhyathethirha vai naamaithadyathathririthi sarvasyaathaa bhavathi
sarvamasyaannam bhavathi ya evam veda
This pair is Gouthama and Bharadwaja.These pair Viswamithra and Jamadagni. These
Vasishta and Kasyapa. This is Athri,and the vaak.His name is because he swallows(Ath = to
swallow).One who knows them ,becomes the swallower and enjoyer of everything.
Gouthama,Bharadwaja=two ears
Viswamithra,Jamadagni=two eyes
Vasishta,Kasyapa=the two nasal openings
Athri=the tongue which swallows.
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It is the same tongue which swallows, enjoys taste that produce the word of vaikhari as well.
These three are done by the one. Therefore it is not three but one, hence the name Athri. The
vaak ,and rasana(aesthetics)and swallower of all knowledge is together the Ashtami which
uniting as the Brahma (in Union) gives human beings their unique nature .

Brahmana 3 Moorthaamoortha Brahmana

Manthra 1.
Dwe vaava brahmano rope moortham chaivaamoortham cha martyam chaamritham cha
sthitham chaa yacha sacha tyacha
Brahma has two forms. One is Moortha and the other is Amoortha.One is Marthya(having
death)and the other is Amritha(deathless)One is permanent. The other is not. One is sath.The
other is not. The unmanifested nirgunaBrahma and the manifested Sagunabrahma are here
said as Amoortha and Moortha. Sankara says:- Vigatha Sarvopaadhivisesham
samyagdarsanavishayam ajam amaram amritham abhayam ,vaangmanayorapyavishayam
adwaitham thwaath nethy nethy ithi nirdeshithe.
Even this NirgunaBrahma,through the Apohana of Nethi ,Nethi ,is analysed by human
intellect ,or tried to be analysed.Therefore that which is even beyond that is the real
Avignaatha (unknown) according to Him. The Moortha has destruction and death.Amoortha
is deathless.Moortha has the dharma of Sthithy.When it has sthithy ,it naturally has to have a
divided limited nature with position at intervals and gathy in between.Just like the synaptic
transmission which jumps from one node to another .It is intermittent with Madhyamagathy.
.The opposite to that is the undivided ,limitless omniscient, omnipresent one which spreads
everywhere in a single moment (Drutha).
The light with the adjective sath is the moortha energy. Its opposite is called the “Trith”, that
which is devoid of even light/sath and therefore one which can be named only by paroksha as
opposite of light, KRISHNA(darkness).That anantha(endless)Krishna as adark unknown
realm swallows even the light as its Annam,and is the real unknown Brahma, unmanifested
Brahma.
Manthra 2.
Thadethamoortham
Yadanyadyaaposchaantharikshaachethanmatyemethathsthithamethathsathasyaithasya
moorthasyaithasya sthithasyaithasya satha esha raso ya esha thapathi satho hyesha rasa:
Which one is different from wind and space, which one is moortha,martya , sthitha,the rasa
of that satha is doing thapa.That is the rasa of sath. Sankara defines Moortha :-“Moortha is
that with moorchitha(unconscious/comatose) organs, and each of these organs or parts
entering into each other, with weight, and which can be destroyed or fragmented .This object
with weight ,since it is different from vaayu,and space, denotes objects like the earth”
It is because of this nature, that the objects with visible form are having end and called
Marthya.Body is Marthya.It is limited and can be fragmented and has an end.Athman is its
opposite, and is limitless and endless and amarthya and we are really that, not this limited
body in space-time. It is by the form that one becomes prone to end/destruction and with
destruction and limitation one gets a sthithy in space-time for a temporary period, and it is by
this sthithy or position in space-time we know it as the satha.Thus these 4 dharma are not
contrary to each other.One is the cause of the other(Hethuhethumadbhaava).And we are able
to cognize this. Bhoothathraya(Agni,jala,annam)is made special by these 4 dharmaviseshana,
to create the form of Brahma as the Brahmanda which we see .If one can cognize one of these
dharma,one will cognize the other three also according to Sankara.(This we see in Indian
Astronomy as well as the modern Astronomy).That which can be known(grahana)is a
graham. It is moortha, Marthya, Sthitha,and known as sath .The bhoothathraya is satya and its
rasa or essence is the mandala of Surya and it always do thapas.Even that sun which is
 652 
 

essence of energy of the three bhootha,appears to us as a moortha and is satya, thapanaseela .

Since we see it as a moortha object and do grahana of its principles , it is a Graha(note that
graham is not a planet in Sanskrit, but something which can be cognized, swallowed by our
intellect).Sankara continues saying:-
“Thathwaadidaivikam karanam Mandalasyaabhyantharam Thadwakshyaama:”
(That which is the Adhidaivika principle, and internal to the suryamandala ,that Karana I will
tell you later.) The elements water, fire and food (annam)makes the body which is having
weight, which is divisible to parts, and each part entering the other(superimposed)and
samhatha (complex, compound) visible with a shape, and a position in space and time, and
hence is a dravya (object) or vasthu .All divisible and seen objects with the above said
properties have gathy(movement and velocity)and sometimes without movement(in inertia)
sometimes showing vakra(retrograde movement)and therefore such objects are called
Sthitha.They have three types of gathy.Mandra,Madhya and drutha(slow, intermediate and
fast). Because of all these qualities we call the group of complex structures seen as a
grahavyuha (a group of cognizable objects is a grahavyuha) as Brahmanda ,as truth or
satya.This truth is cognized by sasthragna by the vyabhicharidharma of graham, and the
control one exerts by its nearness and farness on the other,etc Knowing one of the dharma,
the intellect is naturally lead to knowledge of the other dharma of such objects.
1.A moortha object can be divided continuously to its constituent parts. It has gathy or
movement. The movement is the energy which is truth. It is light. Therefore in all moortha
objects like (water,fire,food) what resides is energy only.
2.If one cognizes light, the sthithadharma (Gathy and gathyabhava or movement and
movement less state)of the light ray is known. The lack of light or darkness as death is
known. Since even light is moortha in this sense, it has to end in its opposite darkness and re-
emanate from it again. Light is a kana(particle)and spreads as a wave.
3.If one cognizes the gathy(movement)of an object from it one can cognize the energy it
contains.
4.All that has a gathy,is seen to have an end and has form, and therefore their movement is by
energy .
5.All objects which has origin and death are seen in their sthithikaala as either sthavara (not
moving)or janghama(moving).Therefore from the above said rules they are also energy .
This is how by knowing one dharma the other dharma is naturally cognized by saasthra. The
essence of graham(cognizables)or the satha of them is oorja and it is recognized as residing
within the sun, and the knowledge that suns energy is responsible for the food and water
cycle and therefore of samsara cycle and seasonal cycles is as ancient as human existence
.When the mantra of the ancient Upanishad are commented upon by Sankara,he is not only a
spiritualist but the foremost scientist, centuries before Einstein .The explanation what
Sankara gives is that of the equation of Einstein as well as the principles of quantum
astrophysics. The rasana which has once tasted the Madhugnaana of light and energy as
Naadabrhma flows out as Madhumayi ,as Rasamayi Vaak or word of wisdom and beauty.
Manthra 3.
Athaamoortham vaayuschaanthariksham
Chaithadamrithamethadyadethatyathasyaithasyaamoorthasyaithasyaamrithasyaithasya
yatha ethasya thyasyaisha raso ya esha ethasminmandale purushasthasya hyesha rasa
ityadhidaivatham
Now Amoortha.Vaayu and Anthriksha are Amritha.It is yath.It is Thrith.The purusha in the
field(mandala)is the rasa of this amritha,this yath,this thrith.It is the rasa. Among five
elements Agni,water and annam are said to be moortham. The remaining two are vaayu and
akaasa.They are having the dharma of amoortha, not destroyed, and deathless. They have the
opposite of sthithi,called vyaapthy.It has no divisions. And is known indirectly. They are
 653 
 

cognized by the four qualities Amoortha,amritha,vyapthy and indirect perception .The rasa of
these is seen in the mandala (field)as the purusha ,the cause of all others and is called
Hiranyagarbha. The essence of vaayu and akaasa is the condensed energy of the mandala.
From that unmanifested thejas(energy)this manifested ones originated. From that
unmanifested energy was manifested these two bhootha vaayu and akaasa.That thejas is seen
inside the sun. It is subtler than these elements and is unseen to the naked eye. Hiranyagarbha
is the Vignanathma.It is the chethana,the rasa and the kaarana.The prapancha is karya of that
kaarana. From that thejas originated the functions of wind and anthariksha or sky. The
function of akaasa is to spread light and sound as kana)particle)and tharanga (wave).The
function of vaayu is chalana(movement)or gathi.The spreading quality and the movement
both are derived from the energy within the sun .By these two functions of the vaayu and
akaasa the functions of the other elements happen. In this way, the panchabhootha are created
in order from the essence or rasa within the sun, and it is therefore called the cause or kaarana
for everything on earth and the solar system. According to one school of thought this cannot
be true .Their argument is that the sun has a moorthy and the rasa has no moorthy. The sun as
ashore is visible. The energy within is invisible. Because of this inequality ,they say the
argument above is not true. Because the essence of the three gross elements(water, fire and
earth)are in the firm of rasa within sun, we see sun as a gross sphere. Though the sun’s
mandala(field)of energy is invisible, both internally and externally ,the sun has a spherical
shape visible to the eye.
The qualities of amoortha rasa and moortha elements are there in sun. Hence he is
simultaneously having a achethana moortha visible spherical shape and a chethana, amoortha
,invisible,mandala or field of rasa or energy internally and externally. This is the answer.
According to some as we divided the moortha and amoortha with their dharma(4),in the same
manner the rasa of these two also can be divided. This argument is called the
Ardhajaratheeyanyaya. Surya is both moortha and amoortha.
Moortha=marthyam,sthitham,sath
Amoortha=amritham,yath,thrith.
Therefore the four dharmas are
Moorthaamoortha,marthyaamritha,sthithayath,saththrith. Sun is at the same time mritha and
amritha (dead and alive)is the argument raised.(Remember the modern Schrödinger’s cat
argument about a cat that is dead and alive simultaneously) And interestingly the similie is to
a half boiled egg, in which someone say that the embryo in it is half alive and half dead
(Ardhajaratheeya).
Is the moortharasa in the field also energy? The poorvapaksha asks. Sankara replies:-
Everywhere, energy alone exists as Brahma in moortha and amoortha.

Manthra 4.
Athaadhyaathmamidameva moortham yadanyathpraanaacha
yaschaaymantharaathmannaakaasa ethanmartyamethathsthithamethathsathasyaithasya
moorthasyaithasya marthyasyaithasya sthithasyaithasya satha esha raso
yachakshu:satho hyesha rasa:
Now the Adhyathma which is Moortha(manifested) having a form. Which is different from
praana and the Internal Athman within the akaasa is moortha.It is marthya(with death)sthitha
(has position in space-time)and felt as truth. Its rasa is in the chakshus (eyes).The rasa of
visible universe is in our eyes. The gross body which is Thrivithkritha ( without two elements
of vaayu and akaasa)is our body made of food(annamayasareera).For the amoortha Rasa,
Rasa of their rasa is the solar field of energy. For the gross moortha Rasa, Rasa of rasa in
adhyathma is the eye.
 654 
 

The rasa of solar field as light enters the eye so that we see the world. Among the
sourayootha (youtha is a group)the foremost is sun and among the senses the foremost is
eye.(Since the neurectodermal invagination from the front of head, the lower part develop
into our brain and the upper part develop into the eye, eye and brain have the same type of
cells of origin.) Chaakshushee eve prathame sambhavatha: According to Sankara.Thejo raso
Niravarthathaagni. By that sign or lakshana,the eyes have thejas and is rasa of moorths as
sun is rasa of the entire earth . There are four media in the path of sunlight passing through
the eye
1.Cornea (annamaya)
2.vitreous(jalamaya) From the rudramandala of blood the vitreous is formed. They are seen
as lines radiating around the Krishna(dark)sphere and sometimes winding over ciliary
processes. Just like choroids plexus of brain produce cerebrospinal fluid ,they produce
aqueous humour.It first created in the internal part(posterior chamber)and then through a
valve-like Iris in anterior chamber. Its function is to irrigate or give nutrients to cornea and
lens .
3.Kaacha or lens
4.Vitreous which is watery ,transparent and solidified as a jelly. The energy or light ray thus
crosses two anna or foods and two jala or water fields to reach the neural retina which is
agnimandala and stimulate the nerve cells to see form and colors(roopa and varna) Grossly
the sclera which is white is called Indramandala, ciliary body and iris which are dark is called
krishnamandala, vascular layer and choroids with red color as Rudramandala,neural retina
and retinal pigment as agnimandala.
Manthra 5.
Athaabhootham praanascha yaschaayamantharaathmannakaasa
Ethadamrithamethadyadethatyathasyaithasyaamoorthasyaithasyaamrithasyaithasya yatha
ethasya tyasyaisha raso yoyam dakshinokshanpurushasthasya hyesha rasa:
Now its amoortha form. It is praana and the antharathman.The amritha, limitless,and the seen
is Rasa. Its rasa is the amritha,limitless and unseen rasa .It is the right(dakshina)akshapurusha
or purusha in the right eye. If the unseen ,endless and limitless energy within the sun does not
enter the eye through the suryadwara (pupil)and stimulate the unseen ,limitless powers of
visionary function in our neuronal networks ,the gross eye will remain functionless.The
sunray entering the suryadwara ,due to its thejas is something we cannot look at directly. To
reduce its power, and to protect from its energy, the krishnamandala is in front of
rudramandala. It is a protector. It controls the amount of sunlight entering. The internal
agnimaya agnimandal also is a krishnamandala (retina)Thus two krishnamandala one outside
as protector and the one inside as the visionary function exist in the eye .This mechanism is to
convert the amritha to mritha,the amoortha to moortha and adarsaneeya to darsaneeya.
Why only right eye ? The right sided sense organs process knowledge and send it to left side
of brain, and thus we cognize language, its letters ,dwani,meanings etc.The scientific ,
analytical intellect ,logic, mathematical intelligence etc are in that hemisphere of brain. The
tools of the Gnaani in the left side of brain is stimulated by the communications from the
right sense organs.
Manthra 6
Thasya haithasya purushasya roopam.Yathaa maahaarajanam vaaso yathaa
paandwaavikam yathendragopo yathaagnyarchiryathaa pundareekam yathaa
sakridhvidhyutham sakridvidhyutheva ha vaa asya sreerbhavathi ya evam vedaayaatha
aadeso nethi nethi na hyethasmaadithi netyanyathparamastyatha naamadheyam satyasya
satyamithi praanaa vai satyam theshaamesha satyam
Now, the Purushaswaroopa of it. His sreeroopa is like yellow garments, white woollen ,red
insect called Indragopa,flame of fire,lotus,and as lightening. The veda says “It is not this ,not
 655 
 

this”(nethi,nethi). More than Nethi,no one can advice or explain Him.His name is the “truth
of truth”(sathyasya sathyam). Praana is sathya.The sathya of that sathya is the purusha. If we
take in the gross sense, it is both the form of the different mandal of the eye as well as that of
Vishnu.
The yellow garments(peethambaram) Indramandala
White woolen threads(the optic nerve) as upaveeetha
Indragopam (Rudramandalam) vascular layer and choroids
Flame of agni (neural retina, retinal pigment epithelium) with its dhooma as a second
krishnamandala
Lightening .The sunray /Soorya
Lotus .The eye as a lotus(pundareekaaksham)
Beyond this gross form are quite unexplored subtle fields and meanings which several
commentators have not mentioned. What does Sankara say about this in his commentary?
The vignaanavadins among the Vainasika groups,-seeing the lakshana or linga of this which
is made of vaasana of moortha and amoortha,and originated from their union, and
comparable to picture,wallpainting,etc and which is able to create misunderstanding- has
entered into the braanthi (misunderstanding) that this alone exists.Naiyayika and Viseshika
consider the vaasanaroopa which are form and color of the picture, as true guna of the
athmadravya. Samkhya opines that the mind which is made of thriguna ,free and
depending on pradhaana is functioning for the sake of Athman as a kaarana . Some who
consider themselves as scholars of Upanishads first create a process as follows:- The raasi
(mandala or field)which are seen and unseen are Eka.The best is Paramathmaraasi.Their
interrelation is madhyama.The third is that which is advised by Ajathasathru,the doer,
enjoyer, vignanamaya,and the samudaaya of vidya ,karma and past pragna .This is the way or
saadhanam to attain the moorthamoortha said before” Then they make a treaty with the
logicians and arguers. They have said that the karmarasi(functional field)is dependent on the
lingasareera (subtle body as lakshana).Then they think that it would be samkhyathwa.And
fearing that they change over from samkhya to vaiseshika doctrine. The smell which is
dependent on flower ,in the absence of the flower resides in the oils and perfumes made from
its petals. Like that all functional fields reside in paramathman even in the absence of
lingasareera .This is how they follow the vaiseshika doctrine. Thus they project guna coming
from somewhere else in paramathman which is Nirguna.They make paramathman saguna by
this process. Kartha,bhoktha,badha,muktha,mugda,vignaanathma etc are adjectives thus
projected to paramathman.Thus they obey the vaiseshikachitha. Karmaraasi comes from
bhootharaasi.In nirguna paramathman no karma derived from elements ,avidya derived from
such karma exist. Therefore they again come back to samkhya and say that it is not entirely
saguna like a desert does not extend to the entire bhoomandala. Thus they come back to
samkhyachitha.Since it is akin to the way of logic and argument they think this is the best
possible one. But this is against the Upanishad teachings and against all logic. If you say that
there are organs for Brahma ,it implies that it is divisible, and has samsarithwa,
samvranathwa, karnmaphala, desasamsaranaanupapathi . If Jeevathman is anitya it can never
become one with paramathman.(one cannot then logically say that Ekathwa can exist
between these).To imagine that lingasareera is a part of paramathman is just like imagining
the akaasa within a ghata,karaka or a bhoochidra(pot, vessel or cave).Then even when the
linga is destroyed the vaasana remain in the same paramathmaroopa.And avidya can be
originated at any time just like a desert can be formed anywhere on earth at any time. Then
vaasana has no migration to another object or a place and not even imagination of it is
possible .(It is interesting that as Sankara compared ghataakaasa ,modern scientist Einstein
compared box-space .). Mind is the kaama,samkalpa and vichikitsa(doubt),and everything is
within heart,” It seems like meditating,as if traveling”, all kaama are dependent on hridaya,
 656 
 

He is beyond all sorrows of heart are sayings of the sruthy.Whatever is opposite to the sruthi
is not correct. The sruthy have said that jeevathma is paramathma itself. All Upanishads say
this. Therefore those who comment upon Upanishads should not say opposite to that. To the
argument of there are three fields ,the opinion of sruthy”Dwevaava Brahmano roope” is
against. It says there are two forms of Brahma. The moortha and amoortha and the vaasanas
they make by their union is thus mentioned. It is not jeevathma paramathma but the seen and
unseen which are here mentioned. If we are considering gross, subtle and their vaasana then
the concept of raasithraya will be more logical. To say that both moortha and amoortha are
the forms of paramathman and the vaasana are only for one of them is meaningless.
Therefore whatever one say without knowing the meanings of the veda are only relative
truths and not absolute truth and the coming generations will find out the mistakes in them.
The truth is not dependent on anything(nirapeksha).It will stand the test of time without
depending on any pramaana .
Thus we can negate the imagination of three mandala.When it is said Dakshinakshipurusha,
the lingathma in the adhyathmapurusha and (Ethasmin mandale purusha)when the purusha in
the solar field is mentioned the Lingathma of the adhidaivika are said. The sookshmarasa
(subtle essence)in the adhyathma and the adhidaivika is one(EKA) and not different.
Gross=brahma
Subtle =brahma
Gross=subtle
They are only two bhaava of energy .Only by apohana as Nethi,all adjectives has to be
negated and then derive at Brahma .Brahma has no name,form, karma, difference,jaathi,or
guna and such a thing cannot be said or spoken by words. Because sounds functions through
the above said things. Yet by the projected name form we try to speak of Brahma as
“Vignaanm aanandam Brahma:”.But it is devoid of all upaadhi and is not revealed by spoken
or written word. Therefore we reach or derive by “Nethy,nethy”. When “na,na” is used there
are two nishedha (two negatives).Thus negating twice the two types of Brahma ,it is neither
moortha nor amoortha.Here Sankara says a very important sentence:
Yadaa thu sarvadik kaalaadhi vividishaa nivarthithaa syath sarvopadhi
nirakaranadwarena thadha saindhavaghanavade karasam pragnaanaghanam
anantharam abaalyam sathysya sathyam Aham Brahmasmethy sarvatho nivarthathe
vividishaa Athmanyevaavasthithaa pragnaa bhavathy.
The urge to know the gross universe, the directions which limit it, and the time is quenched
,the moment one attains that knowledge.Then,one negates all such upaadhi,and cognizes the
energy ,which is like the salty taste in a salt piece,everywhere in the universe.That Ekarasais
Pragnaanaghana,with no difference between inside and outside, and is the satya of satya.It is
Brahman. Once we cognize that truth within and without everything,we know that Iam
Brahma. I am not a gross object with mass and velocity alone. I am energy incarnate. There
is no dwaitha then. Only advaitha.There is nothing more to be known after that advaitha
state. One who knows this becomes pragna fixed in Athman alone. He is energy itself. He is
not dik or kaala,not chalana or sthoolavasthu.Thus by Nethi,nethi way one searching for
HIM ,knows dik, kaala,laws of gathi(movement)structure of this pindanda(body)and
Brahmanda(universe)and negates it to cognize and become one with the Eka Brahman.
“Each village on route is recognized as beautiful by the traveler. But they are not his goal.”.
Thus knowing and enjoying the dikdesakaala and different branches of knowledge, but not
bound by them, the traveler reaches his goal, the eka Brahma and cognizes that each of the
villages(the branches of knowledge)that he passed were only manifestation of that One
Brahman. Thus his life’s journey become fulfilled in every step, every moment. Sathyasya
sathyam.Thus the name the truth of truth becomes best suitable for Brahman.
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The gross universe ,timespace,velocity,praana are all scientific truths.The truth of those
truths is ultimate Brahman.
BRAHMANA 4 MAITHREYIBRAHMANA
In Maithreyibrahmana for Brahmavidya Sanyasa is given as an injunction. The five like
wife,son,wealth etc is connected with avidya and not suitable for attainment of Athman.
Therefore sacrifice them is the injunction. According to Sankara,Yagnavalkya who was a
householder and a karmi,sacrifices them and takes to pravrajya and even though being a
Karmasaadhanaarahitha and a virgin,Brahmavidya is advised to Maithreyi,and abandonment
of wealth happens, it is evident that karma or wealth are not needed for Brahmavidya or for
Amrithathwa.If karma was needed for amrithathwa.the wealth needed for karma also
becomes necessary for it. Only if one can sacrifice one’s karma (profession),one is ready to
sacrifice vitha(wealth). Sankara continues:-The Varnaasramadharma are for the rights to
perform specific karma. When one sacrifice karma such varnasramadharma are also
sacrificed”. People think that I am a Brahmin, I am a kshathriya etc and do certain jobs
specific for these varna.When the karma(profession )is discarded naturally the varna is also
discarded. This sacrifice of varnasramadharma and the karmasadhana specific for them is
sanyasa.His definition is very precise and conclusive of what he thinks about
varnasramadharma as a sanyasin.
Yasyaiva purushasyopamardhitha:pratyayo
Brahmakshathraadyaathmavishaya:thasya thath pratyaya
Sanyaasaath thath kaaryaanaam karmaanaam karmasadhanaam cha
Arthapraapthascha sanyaasa:thasmaad Athmagnaanaam
Gathwena sanyaasavidhithsayaiva akhyaayikeyamaarabhyathe.
The scholars who criticize him as the founder of Brahmanamatha,as a savarna religious
leader etc and as one who made varnasramadharma strong, have no gnaana about his life
and work. Most probable reason is that they are saying things from heresay or from
translations and not reading from the original works of Sankara.
Manthra 1.
Maithreyeethi hovaacha yaajnavalkya udyaasyanyaa arehamasmaathsthaanaadasmi
hastha thenayaa kaatyaayanyaantham karavaaneethi
Yajnavalkya said:-Maithreyi,I am about to go up from this position. I shall end your relation
with Karthyayani Yagnavalkya is about to discard garhasthya and accept the higher
parivrajaka state. He tells his disciple/wife Maithryi that he is about to end his householder
life and asks her permission. She had a sapathni.The first wife of Yajnavalkya,
Karthyayani. The relation of Maithryi to Karthyayani is through the husband and his wealth.
That relation is ended when the husband takes up sanyasa and divides his wealth between
the two wives.Yajnavalkya tells his intention to Mithreyi.
Manthra 2
Saa hovaacha Maithryi .Yannu ma iyam bhagaa:sarvaa prithvi poornaa syaathkatham
thenaamrithaa syaameethi nethi hovaacha yaajnavalkyo yathainopakaranavathaam
jeevitham thathaiva the jeevitham syaadamrithathwasya thu naasaasthi chithenethi
Maithryi said:-Bhagavan,would I be able to make the entire Prithwi mine, by that wealth?
Even if so ,with that earth how can I attain Amrithathwa?
Yajnavalkya said:-No that is not possible with wealth.Your life will be luxurious like any
other person with many household articles and tools .No one has ever attained amrithathwa
through wealth.
Manthra 3.
Saa hovaacha Maithryi yenaadam naamrithaa syaam kimaham thena kuryaam yadeva
bhagavaanveda thadeva me brroohuithi
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Maithreyi said:-What is the use for me with a thing that cannot give me amrithathwa.
Whatever you know, tell me those. She didn’t need any of her husband’s wealth. What she
wanted was his gnaana.And she knew that the other wife of Yaajnavalkya can only receive
his wealth and a luxurious life with it ,but she caanot receive his wisdom .That was entirely
for her,Maithreyi . So the division is equal.Earthly wealth for Kartyaayani. The divine
wisdom for Maithreyi .
Manthra 4
Sa hovaacha Yaajnavalkya :Priyaa bathaare na :satho priyam bhaashasa ehi aaswa
vyaakhyaasyaami the vyaachakshaanasya thu me nidhidhyaasaswethi
Yajnavalkya said:-my dearest one, you have said what I love most.Come.Sit near me.I will
tell you what I know. When I talk, do nididhyaasana(analytical reasoning thought) on it.
Maithryi is dear to Yajnavalkya even before. But now she has become dearest because she
has proved worthy of that love. She is not after the wealth of her husband as an ordinary
woman. But after his gnana and quest for amrithathwa.Therefore she is the best disciple for
giving Brahmavidya.He asked her to concentrate and meditate on each word, sentence and
grasp its meaning and proceeds. SulabhaaMaithreyi is a very important Guru in the
Guruparampara of Saamkhya and Yoga teachers .She was the Gurupathni of the kings and
queens of Janaka .If Vasishta was Guru of Raama, Maithreyi is Guru of Seetha .She took
the Naishtikabrahmacharya ,and lived as Gurupathni of Yajnavalkya in his Gurukula ,even
after he took to sanyaasa . Since Kartyaayani could not teach or guide Yajnavalkya’s
disciples on matters of Yoga and samkhya and other philosophical questions she received
only his mundane wealth while Maithreyi became his dearest disciple and constant
companion in learned sabhas and yajnaas .
Manthra 5:-
Sa hovaacha na vaaa are patyu:kaamaaya pathi:priyo bhavatyaathmanasthu kaamaaya
pathi:priyo bhavathi . Na vaa are jaayaayai kaamaaya jaayaa priyaa bhavatyaathmanasthu
kaamaaya jaayaa priyaa bhavathi Na vaa are puthraanaam kaamaaya puthraa :priyaa
bhavantyaathmanasthu kaamaaya
vitham priyam bhavatyaathmanasthu kaamaaya vitham priyam bhavathi
Na va are brahmana:kaamaaya brahma priyam bhavatyaathmanasthu kaamaaya brahma
priyam bhavathi Na vaa are kshathrasya kaamaaya kshathram priyam
bhavatyaathmanasthu kaamaaya kshathram priyam bhavathi Na vaa are lokaanaam
kaamaaya lokaa:priyaa bhavantyaathmanasthu kaamaaya lokaa:priyaa bhavathnthi
Na vaa are devaanaam kaamaaya devaa :priyaa bhavantyaathmanasthu kaamaaya
deva:priyaa bhavanthi Na vaa are bhoothaaanaam kaamaaya bhoothaani priyaani
bhavantyaathmanasthu kamaaya bhoothaani priyaani bhavanthi Na vaa are sarvasya
kaamaaya sarvam priyam bhavatyaathmanasthu kaamaaya sarvam priyam bhavathi
Aathmaa vaa are drashtavya:srothavyo manthavyo nidhidhyaasithavyo
Maithreyiathmano vaa are darsanena sravanena matyaa vijnaanenedam sarvam viditham
Yajnavalkya said:
The desire for husband is not because of love for him. It is for love of self. Similarly desire
for wife is not because of love for her but by selflove.Sons are dear not because of love for
them but because of self-love of parents. Wealth is dear not because of love for wealth but
because of self-love Brahman is dear not because of love for him, but because of selflove.
Kshathriya is dear not because of love for him but because of selflove.The Loka are dear not
because of love for the worlds but because of selflove.The deva are dear not because of love
for them but because of selflove.The bhootha are dear not because of love for them but
because of selflove.Everything is dear, not by love of everything, but because of self-love.
Maithryi,Athman alone is Drashtavya(to be seen), srothavya(to be heard)manthavya(to be
 659 
 

thought)nidhidhyaasithavya(to be critically analysed and cognized).By Darsana ,sravana,

manas,vignaana and all others Athman alone is to be known.
Manthra 6.
Brahma tham paraaadaadhyonyathraathmano barhma veda kshathram tham
paradaadhyonyathraathmana:kshathram veda lokaastham paraaduryonyathraathmano
devaanveda bhoothaani tham paraaduryonyathraathmano bhoothaani veda sarvam tham
paraadhaadhyonyathraathmana :sarvam vededam brahmedam kshathramime lokaa ime
devaa imaani bhoothaaneedam sarvam yadayamaathmaa
The one who knows Brahman as different from own self(swaathman)is known as Para by
Brahman.The one who knows kshatra as different from Swathman is known as paran by
kshathriya.The one knows deva as different from swathman is known as paran by Deva.The
one who knows the bhootha as different from swathman is known as Paran by the bhootha.
The Brahman, kshathra,loka,deva,bhootha ,all these seen and unseen is Athman only.
Nothing else. Chinmaathraanugamaath sarvathra chithswaroopam. Says Sankara about this.
The swaroopa of all objects by ultimate analysis is Chithswaroop(form of chith or energy)
and it is chinmathra(energy units)by which every thing is created. That form of an object
without which one cannot understand a object perfectly ,is called Athmathwa here. To grasp
anything in the universe one has to know its chithswaroopa made of chinmaathra.Therefore
Chinmaathra(unit of energy )is the Athmathathwa (principle of self)of everything. And
chinmaathra is not different for different objects. It is the same everywhere ,in everything.
We cannot separate each photon and say that this photon came from this object .Like that
one has to understand the unit of energy of Sankara , the chinmaathra.It Is one and the
same wherever it is.
Manthra 7
Sa yathaa dundubherhanyamaanasya na baahyaansabdaansaknuyaaadgrahanaaya
dundubhesthu grahanena dundubhyaaghaathasya vaa sabdo griheetha:
How from a dundhubhi that is struck,a series of dhwani come out, but each one of them is
not perceived by the ear and the sound of Dundhubhi is perceived.
The previous mantra was about the chinmathra being not perceived by the eye. Here it is
being compared to the waves of sound. At present modern science know the quantum wave
type of gathy or movement of the energy. Only after discovery of Doppler effect ,the
relation and comparison and oneness of the optics and acoustics was known to modern
science. But ,Yajnavalkya of the court of King Janaka of Ramayana is speaking about it .
In everything ,the chinmathra or the unit of energy is present and it is Athmathathwa.But we
do not perceive it ,and perceive only the gross objects. We hear the sound of the drum. But do
not perceive the subtle series of sound wave vibrations which produce it. Now we have
created a technological big bang with subtle energy particles and subtle sound waves and
their united functioning. But we fail to understand that human brain had been able to
cognize that scientific phenomenon even in ancient times. And call them and their teachings
as mythology . Drum or dundubhi is a musical instrument which is using the membrane.
Now ,Yajnavalkya proceeds to compare it to other types of musical instruments like veena
or lyre(string instrument)and sankha or conch(which is a tubular instrument through which
human breath travels as sound).This shows how the principles of acoustics was known and
utilized in music of India in those times.
Manthra 8. and 9.
Sa yathaa samkhasya dhyaayamaanasya na baahyaasabdaansaknuyaadgrahanaaya
sankhasya thu grahanena sankhaghmasya vaa sabdo griheetha:((8)
Sa yathaa veenaayi vaadhyamaanaayi na baahyaasabdhaasaknuyaadgrahanaaya
veenaayai thu grahanena veenaavaadasya vaa sabdo griheetha:(9)
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How from a conch that is blown the subtle series of dwani comes and we do not perceive
them ,but perceive only the sound of the conch as a whole. How from a veena(lyre)that is
played a series of subtle dwani emanate but we cannot perceive them with our ears ,and
perceive only the sound of the veena as a whole. The gross sound produced by a drum,
conch and lyre is heard by the human ear. But the series of subtle sound waves and
vibrations are not perceived by the gross ear .The gross senses can only grasp the gross.
Like that the gross world alone is perceived by gross senses. The reason what we do not
cognize chinmathra is this. We cognize the gross worlds, their movements, revolutions,
interrelationships ,their qualities and attractive powers etc ,but do not directly perceive the
sookshma or subtle energy which is in everything and which is the actual cause of
everything .That great general common thing which is in every live and nonliving thing, is
the pragnaanaghana Chinmathra according to Yajnavalkya and to the commentator Sankara.
Several millenniums and centuries later come Einstein and Doppler saying the same things. If
they are scientists ,Yajnavalkya and Sankara are also scientists . Because they too are
speaking about the same scientific c principles and scientifically. Sankara says before
creation energy alone existed as Eka .Not only the Upanishads but also the thanthric texts
echo this view.Sankara equates the chinmathra with Brahman. Evam Jagaduthpathikaale
praaguthpathe Brahmaivethy sakyam avaganthum Yathaa agne
visphulingadhoomaamgaaraarchishaam praagvibhaagaad
Agnirevethi bhavathy agnyekathwam evam jagannama roopavikritham
Praaguthpathe pragnaanaghana evethi yuktham graheethwam.
The fire is a manifested form of chinmathra .From it we see sparks, clouds of
smoke,coal,light etc created. Like that from the chinmathra that was pragnanamaya,this
gross universes and the several objects with name and form came out or manifested. Before
that only the waves of chinmathra alone.
The cosmic energy thus described as pragnanaghana is then compared to the bioenergy of a
yogin in Samadhi state. From it as a sphota ,generates the paraavaak (paraasakthy).From
that the pasyathi (the seen word or darsana)and from that the madhyama(the intermediate
between seen and heard word)and from that finally the vaikhari(heard word) which is
perceived by human ears is generated. We hear only this vaikhari with our gross ears. We
feel the madhyama when we try to speak or more specifically sing. And we see the
pasyanthi within us before we speak or feel or pronounce/sing the word. Thus the
vyaakarana (grammer in English. But the real meaning is the function of spreading )of the
prathibha (the pragna which is ever creative)of a yogichitha in Samadhi is happening. All
revelations and all oral and written communications are explained in this way. Even the
Veda is thus revealed and then communicated.
Manthra 10.
Sa yadaadrdraighaagnerabhyaahithathprithakdhooma vinischarantyevam vaa aresya
mahatho bhoothasya niswasithamethaddrigvedo yajurveda: saamavedotharvaangirasa
ithihaasa:puraanam vidyaa upanishada:slokaa : soothraanyanuvyaakhyaanaani
vyaakhyaanaanyasyaivaithaani niswasithaani
It is like the several types of smoke traveling and spreading in different directions from a
wet wood that is ignited, the different breaths of this great bhootha appear as rk,yajus,saama,
atharvangirasa, ithihasa,purana,vidya, Upanishad,sloka,soothra,commentaries and
commentaries of commentaries etc.All of them are His breaths or Niswaasa. Mahatho
bhootha.Mahath is something without gender .Before it separated as maleness and
femaleness. And it is equated to Naadabrahma in Saradathilakathanthra.The entire body of
the universe with Brahma before creation is here the Mahatho Bhootha.It is the great
past(bhootha is both element and the past time).The past memories of the entire universe ,
vasana,gnana,vidya etc are in each individual in its subtle form and as the breath of that first
 661 
 

ancestral element Mahat.This breath of God is that which is felt by yogi in Samadhi as seen
or revealed light and sound. Thus all gnana is attributed to Mahat.The body of a human
being in the present is gross and made of gross panchabhootha.But because of the archetypal
past vaasana and memories and gnana of the cosmic ancestral process ,still the sphota of
prathibha happens in a person who meditates upon the truth of the universe and its beginning
.Thus the gnana is present everywhere, in everything, and in all times and manifested in
individuals of each epoch and spreads too and this is a natural process and not at all
supernatural. It is considered as a natural law of the universe and not associated with any
supernatural power. That is the most scientific way to understand it.
Breathing is not a great effort. It is a natural phenomenon for living things to remain alive.
The enlightened prathibha and its revelation also is equated to that. Human races need that
for keeping alive the racial continuity of entire humanity. If it is not there people will kill
each other like animals and destroy the human race. It is like a flower blooming ,or a tender
leaf opening ,or a seed sprouting a very natural process happening in a pure mind and this
prathibha of a yogin is thus like that of a newborn baby breathing for its survival. What are
the proofs or signs of an enlightened prathibha? The four vedamanthra (Rk,Yajus,Sama,
Atharvangirasa),Brahmana which are in the form of discussions ,and ithihaasa ,the historical
accounts of the past called Purana,the 64 vidya and arts, the secret doctrines of the
Upanishads, the kavya as sloka born as maanasaputhri of Brahmagnaani,the suthra and
samavakya(equations) which are short expositions of the vasthuthathwa or truth, the
commentaries on the artha or meanings of all these and commentaries of the commentaries ,
All these are revealed to and flow out from a great yogin who is prathibha incarnate
without any effort ,as if his breath or niswasa as natural phenomenon. Sankara says these
are nirapeksha(without any need for dependence on any other thing)and need no more
pramaana than breath for life.
To cognize forms we give them names and reveal them .The prapancha is therefore said to
be naamaroopaathmaka(with form and name).As the foam of water, this prapancha is not
different from Brahma. Brahma Is water and prapancha is its foam only. When the name or
sound is the breath of paramathman, it is understood that the form also is breath. The entire
cosmos is only a natural manifestation and revelation of something that is dense energy.
Cosmos is the breath of Brahman. Literature is the breath of a chitha which has prathibha.
Music is the breath of a chitha with pratthibha.There is no difference between creator and
created. The thought that the prapancha exists only during the origin and sthithy states(past
and present)is wrong. It has to exist in future(in death also).There is no prapancha different
from pragnaana. That pragnaana exists even during pralaya state. There is no bubbles or
foam without water. The gross cosmos with name and form is like a bubble or foam in the
ocean of Brahman. In the ocean of Pragnaanaghana Brahman ,they come and disappear like
bubbles and foam. Once we know and enjoy that rasa of pragnana ,then there is nothing
more to know or enjoy.
Manthra 11
Sa yathaa sarvaasaamapaam samudra ekaayanamevam sarveshaam sparsaanaam
thwagekaayanameva sarveshaaam gandhaanaam naasike ekaayanamevam sarveshaam
roopaanaam chakshurekaayanamevam sarveshaam sabdaanaam srothramekaayanamevam
sarvaasaam vidhyaanaam hridayamekaayanamevam sarveshaam karmaanaam
hasthaavekaayanamevam sarveshaamaanandaanaamupastha ekaayanamevam sarveshaam
visargaanaam vaayurekaayanamevam sarveshaamadhwanaam paadaavekaayanamevam
sarveshaam vedaanaam vaagekaayanam
To all waters ocean is Ekaayana.Similarly to all touches the skin, to all smells the nose, to
all tastes the toungue,to all forms, and varna the eyes, to all sounds the ears, to all
imaginations the mind, to all vidya the hridaya,to all karma the hands, to all aananda the
 662 
 

upastha ,to all visarga the hind end to all efforts the feet and to all vaak the veda is the
ekaayana. Ekaayana is the ekagamana, ekapralaya, or where all reaches as an inseparable
eka .The soft,hard,and other types of touch which are one with vaayu reaches skin as one.
Skin is touch itself. In ocean the distinction of river,lake,canal,tank etc is not possible.
Similarly the different types of touches become indistinguishable in skin. Skin is only the
equal and one place where they all reach. Touch is meant by the word twak or skin .That is
known in our mind’s context. The word meanings and their associations(sparsa,twak)is
known by mind only. The word and its meaning –sabda and artha in Sanskrit, signifier and
signified .All the sparsa are felt by skin and reside in the eka skin. Similarly all the sabda
and its meanings which the mind experiences are one with mind and is not different by
mind. By saying mind we signify all the sabda and artha cognized by mind. In the pure
intellect(sudhabudhi)which has become pragnaanaghana and is vignaanamaathra, is one in
Brahman ,just like water in ocean. In this way, in order of sequence the sabda etc merge in
the pure intellect which is pragnaanaghana,with all their karana ,and without any other
upaadhi.Then what remains is only the ekarasa which is pragnaanaghana,which is anantha
and apaara,and niranthara.It is the Eka,the Adwaya, the Brahman. All the smells are the
specialties of earth. All of the smells merge as eka in nose. Similarly all rasa which are
specialties of water in the toungue,all roopa and varna which are specialties of thejas in the
eye, and all sabda which are specialties of vaayu in the ears merges. All these with their
respective words and their meanings are eka in our mind. Mind is within the budhi.Budhi is
in the vighnaanamaya , vignaanaghana Parabrahman. Talking, trade and commerce,
travels, excretion, and pleasure from union with the other gender etc are functions of the
karmendriya.Each of them are one with the respective organs as said above. All these are
eka in Praana only and therefore they are praana.And praana in turn is pragnaanamaathra.
Kousheethaki Upanishad says:
Yo vai praana:saa pragnaayaa vai pragnaasa praana:
How the praana is so is our pragna.How our pragna is so are we.Therefore praana is pragna
itself. Poorvapaksha say :Only the vishaya,but not the organs of sensory and motor
functions are said to be merging. But the karana and vishaya are taken as the same by
sruthi.And that should not be forgotten. There is no difference in jaathi(birth).Karanendriya
is only a different place/location/ samsthaana taken by the vishaya to make itself known.
And each vishaya takes a different karanendriya for such expression.Or,in other words, the
indriya and its vishaya,and its functions etc are different states of expressions of the same
energy. Just like a lamp which is only a roopavisesha(a special type of form) becomes a
karana (tool)to reveal all forms around it.Thus vishaya,the karana which reveals it are
one.Indriya are karana which reveal various objects as vishaya.Therefore indriya are not
different. When we say merging of vishaya,the merging of all vishaya and all karana has to
be understood. And the pralaya of all vishaya and karana happen in mind. Idam sarvam
yadayamaathmaa.Every thing that is seen and experienced is Athman and nothing else. Its
cause is the Athmasaamaanya,Athmaja and Athmapralaya.All originate, exist and merge in
Athman.Therefore all has the character of Athmachaithanya.It is born of Athmachaithanya
and merges with it. In utpathy,sthithy and pralaya there exists nothing but Pragnaana
(pragnaanavyathirekenaa abhaavaathaat).Therefore Pragnanan Brahma (Aithareyam)
Athmaivedam Brahma (Chandogya) is said.Pralaya is swaabhaavika(natural)and the
ancestors(pouranika)has said this clearly according to Sankara.
By Brahmavidya the knowers of Brahman gets the absolute experience of Brahman
consciously, and this also is called Pralaya and this swabhavika state is attained only by
nirodha(obstruction)of avidya.
Manthra 12.
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Sa yathaa saindhavakhilya praaptha udake praastha udakamevaanuvileeyeth na

haasyodgrahanaayeva syaaad. Yatho yathastwaadadeetha lavanamevaivam vaa ara idam
mahadbhoothammananthamapaaram vijnaanaghana eva . Ethebhyo
bhoothebhya:samuthaaya thaanyevaanu vinasyathi na pretya samjnaastheetyare
braveemeethi hovaacha yaajnavalkya:
How a solid piece of salt put in water merge with it, and how we cannot distinguish it from
water, and how we feel the salty taste in every drop of that water, like that this anantha,
apaara ,mahathbhootha is vignaanaghanam only. By these bhootha it arises. In their end it is
not seen. In that state it has no name. That is what I said. Sankara says the saindhava(salt)is
the emotion of the sindhu(ocean).Sindhu is a word which denotes water. Because literally
that which has movement or flow is sindhu.(syandanaath sindhurudakam).Khila is stone.
Saindhavakhilya is a solid piece of salt. Both the salt in ocean and the piece of salt in salty
mountains is therefore saindhavakhilya.The solidity of salt is lost when it reaches its own
origin or yoni,which is the water. By association with heat and earth, the salt in the water
becomes solidified. And with association of water it again takes its own original nature .It
looses the solidity, but not its quality of salty taste. The taste is felt in each drop of water
.Similarly, Paramathma as a mahathbhootha,(the greatest element) the great ocean of
oneness, by avidya becoming limited and with cause and effect upadhi taking a solidified
form ,all these inanimate and animate objects are formed as the solidified salt. When they go
back to it, they loose the form. We have samsaradharma like birth and death,hunger,thirst
etc,differences in form and name, and imagine that “I am so and so, daughter/son of so and
so /with a form and a specific name “etc.It is just like a piece of salt imagining that it has
identity different from the water from which it came. This is only an illusion which we get
by the association with upadhi.In the mahasamudrasthaana(the great ocean)which is
paramathman as the mahadbhootha,all these illusions are lost and we become one. When we
enter that sindhu,we are Eka and not aneka.
Mahaasamudrasthaaneeye paramaathmani
Ajare,amare,abhaye,sudhe,saindhavaghanavath
Ekarase pragnaanaghane ananthe apaare niranthare
Avidyaajanithabraanthibheda varjithe pravesitha:
Says Sankarabhashya.This advaitha mahadbhootha is the cause of akaasa.In the thrikaala, it
does not change from its swaroopa .Therefore it is bhootha (element).It encloses and
includes the three kaala or time (the past, present and future).The bhoothasabda is
paramaarthavachi.It is great truth by its name Mahadbhootha.The physically big and great
objects like Himalaya mountains are great but not paramarthika .Therefore to the sabda
mahath ,the paramarthavachi sabda bhootha is added by Yajnavalkya. Anantham is
endless.Sankara says sometimes this word is used relatively(Apekshika).This is
mathematical.Mathematicians speak of it as alef,alefnull etc.It is zero or omega of
mathematics.Apaara is one with no limitations. It is the limit of the limitless.Vignanaghana
is solid with vignana.Sankara says if we say suvarnaghana,ayoghana etc it means full of
ores/ions of gold, full of ores/ions of iron etc.In vignanamaya ,due to lack of dhaathu,though
vignaanamaya,there is no solid state. In this Eka ,adwaitha ,absolute truth , which is
vignaanamaya Athman,”I am born, I will die, I am happy, I am sad mine,me”etc
(samsaaradharma)are projected .How ? The elements becoming mutually cause and effect,
takes multiple forms with names and are existing as bubbles and foam in the ocean of
paramathman.They merge in it too. When they merge they are one with the pragnanaghana .
When they manifest as bubbles and foam ,they forget their swaroopa as ocean. Even the
cosmos, solar system and celestial objects are only saidhava from that Great Sindhu.If we
put a red object near the clear sphatika the sphatika looks as if it is red. When that upadhi is
removed, it looks pure colourless.Like that by the upadhi of cause and effect of the
 664 
 

elements,athman appears to be this prapancha and its objects, with these bodies and sense
organs and when Brahmavidya is experienced all the upadhibheda disappear and we go back
to our original state of Athman . Like the clear pure spatika,like the ocean without bubbles
or foam, truth alone is seen in that state. Once we attain or enter this state of Samadhi, we
have liberated from body and senses. Then we will not feel the ego that I am so and so, the
son/daughter/wife/husband/of so and so and has a birth and death, and has a position,power,
luxuries etc etc.All these avidya generated by cause and effect transformation disappear.
When the form disappear, the name also disappear. By Brahmavidya ,avidya is destroyed
with its roots.Brahmavith is fixed in his swabhava forever and because of that avasthaana,he
has no other names/adjectives.When do a person )who is not in Samadhi)feel such a state ?
One is sushupthy.The other is when you are immersed in concentration in something(like
arts/sciences/music/etc).So, this experience of transient transportation to paramathman and
glimpse of it is possible even to people living in the world of senses .Yogi is always fixed in
one truth .And is always liberated from samsara and its illusions. When Yajnavalkya thus
advised truth to Maithreyi she asked:
Manthra 13.
Saa hovaacha Maithreyyathraiva maa bhagavaanamumuhanna pretya samjnaastheethi sa
hovaacha na vaa areham moham braveemyalam vaa ara idam vijnaanaaya
Bhagavan has confused me .How did you say that after entering(Pretya)or attaining there is
no samgna(name)?
Yagna:-No ,I am not confusing you. This truth is definitely something to be known and
worthy of knowledge(Vignanayogya).
Maithreyi thought. My husband first said that Brahma is eka and vignaanaghana. Now he
says when we attain it all names are lost. In pragnaanaghana ,how can the knowledge of
samgna be absent? How can agni be simultaneously hot and cold? Yajnavalkya said, I am
not saying Mohanavakya(illusionary sentences)to confuse you. When the solid bhaava
which is produced by avidya is lost, the name which is formed out of avidya,and is related
to the body, and has signs of me, mine as duality from others and hence not truth, and with
upadhi also is lost. When mirror is lost, the shadow made on it also is lost. Like that. Only
the shadow is lost. The real object still exists. The form is mirror. The name is shadow. The
Athman is real object. Only samgna related to the physical body is lost. The vignana is not
lost. The vignaanaghana,Brahmam is not lost. Even if all the cosmos and its forms and
names and elements are destroyed, the truth as Brahma is still existent alone as EKA,and
what we fell as lost , is by our avidya.Like the salt dissolved in water. It is everywhere as rasa
limitless, forever in all three times . Vaachaarambhano vikaaro naamadheyam. Chandogya
says. The names/samgna are having an end. Just like our forms our names have a limit and
ends .Nitya,endless,vignaana alone is truth.It will be said in a coming mantra that”Na hi
vignaathurvignatherviparilopo vidyathe avinasithwath.”The vignana of a vignaathaa is
never lost. In fact it is the only truth that is everlasting .All other things,wealth,relatives,this
body, this name etc are temporary. The prapancha with name and form has a beginning, and
an end. But Athman/Brahman which is vignanamaya is eternal, everlasting .Now listen to
me. Why I did say “Pretya samgnaa naasthi”?That was your question.
Manthra 14.
Yathrahi dwaithamiva bhavathi thadithara itharam jigrathi thadithara itharam pasyathi
thadithara itharam srunothi thadithara itharamabhivadathi thadithara itharam srunothi
thadithara itharamabhivadathi thadithara itharam manuthe thadithara itharam vijaanaathi
yathra vaa asya sarvamaathmaivaabhoothathkena kam jigrethathkena kam pasyethathkena
kam srunuyaathathkena kamabhivadethathkena kam manueetha thathkena kam
vijaaneeyaath . Yenedam sarvam vijaanaathi tham kena vijaaneeyaadvijnaathaaramare
kena vijaaneeyaadithi
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When there is dwaitha(duality)one smells another,one see another,one hears another,one

talks to another,one thinks about another,one knows another.When everything has become
one’s Athman,what ,with what, will smell what? What will see what? With what , what will
be heard? With what ,what will be said of what? With what will be thought of what? With
what, what will be known? By which all these are known, that one, by what should be
known? With what ,the vignaathaa is known? Only by comparative study of one to another ,
the dwaitha gets paramarthikathwa or state of truth.Sankara says the only use of dwaitha is
for comparative study. The use of dialectics is only this.
1.With nose smell jasmine
2.with eyes see moon
3.with ears hear music
4.with tongue speaks on something
5.with mind thinks of a subject
6.with intellect cognize a science.
In all such processes we have difference between a vishaya and a vishayi When there is no
such difference of vishaya and vishayi(subject and object)with Athman,one knows Athman
itself, the known and the knower are One, not two. There is no duality. From nose to
intellect mentioned above are the karaka and from breathing to cognize are their kriya
respectively. For each of these kriya , done by the karaka ,there is subject ,object duality.
When Athman the karaka, know Athman ,in that kriya,there is no duality .The difference
between doer,karaka,and kriya is not there. When naama and roopa merge in Athman,
vishayi and vishaya become one. Then with what karana ,who does what kriya or cheshta?
Kriya becomes impossible in that state.Kaarakaabhaava(lack of karaka)kriya is lacking, by
Kriyaabhaava(lack of kriya)karaka also is lacking. Thus the Brahmavith,who see only
Athmathwa in everything ,becomes beyond kriya,karaka,and phala.It is a state where,
karma,kartha and the fruits of action does not exist. When the karana(upakarana/tool)
which gives vignaana itself is made the vishaya ,with what tool we use for knowing that
vishaya ?When the knower itself is the object to be known, to quench that thirst of
knowledge, knower itself is enough.Agni do not burn itself. Similarly Athman is not a
gneyavasthu ,but the knower itself. When something is not its vishaya,the knower does not
get its gnana.So,to know the knower of all these universes what karana should be used?
Who else can know him ,except himself ? In absolute truth(paramarthasatha)wisdom
concentrated,Brahmagnaani has the consciousness that vignaathaa alone is absolute and ONE
. To know Such a Brahmagnaani what tool is to be used ?Yajnavalkya asks Maithreyi.The
meaning is clear. There is no difference between Brahmagnani and Brahman.

Brahmana 5 MADHUBRAHMANA
Maithryeebrahmana was for saying about the eternal object which is absolute, nondependent
on karma, and the saadhana for amrithathwa.It had dealt with the Athmagnaana which is
great with Sarvasanyaasa.If one know Athman, everything is known.Athman is the
dearest.Athman itself is the drashtavya, sorthavya,manthavya,nidhidhaasithavya. That
which is heard from Guru and from Aagama should be analyzed by logic.Atham itself is all
this (Athmai vedam sarvam).One has to experience internally and by that experience
cognize the oneness, prabhava and pralaya within .Is it possible to get such an experience? To
remove this doubt, Madhubrahmana starts. This cosmos, including the earth on which we
live, is mutually helping each other for existence. This state itself shows the proof that they
have originated from a common source or cause. They have a common source and return to
that common cause. If the same root cause is the cause of entire jagath,all these should
belong to EKAJAATHAY and return to ekakaarana.The great Nayyayika(Logicism of
Nyayadarsana)say :Hethuapadesaath prathignaayaa:punarvachanam
 666 
 

nigamanam(Nyayadarsanam1.1.39) .When we say the causes ,and repeats what is said

before, it is nigamana or conclusion of a scientific view.Therefore,Madhubrahmana being
repetition of what is said, is nigamana and has Aagamapraadhanya(Vedic importance).
There is another explanation. The example of musical instruments like Dundubhi etc was
given in previous chapter, to show that Aaagama is srothavya(sruthy).After that example,
upto Madhubrahmana,whatever is said was reasoning(upapathydarsana) and therefore
Manthavya(to be analyzed within mind).Madhubrahman is the vidhi for Nidhidhyaasana
(meditation).
In both views, what is heard from aagama/Guru is logically analyzed .The view obtained
after such logical arguments, is meditated as decided upon in both Aagama,and
argumentative logic. Except that there is no rule for meditation (nidhidhyasana)according
To Sankara. There are no separate rules for sravana, manana,Nidhidhyasana and all happen
together ,simultaneously in mind.
Mantra 1.
Iyam prithivee sarveshaam bhoothanaam madhu
Asyai prithivyai sarvaani bhoothaani madhu:
Yaschaayamasyaam prithivyaam thejomayo amrithamaya: purusha:
Yaschaayamadhyaathmam saareerasthejomayo amrithamaya :purusha:
Ayameva: sa yothayamaathmaa ;idam amritham ;idam Brahma;Idam sarvam .
This Earth is the honey /nectar for all bhootha.(elements/living and nonliving) All bhootha
are nectar for this earth too. The purusha who is full of nectar and light in this earth, and the
purusha who is adhyathma,amrithamaya,and thejomaya in this body ,are nectar to each other
like that. This alone is Athman.This alone is Nectar. This is Brahman. This is all. The
famous earth which is abode of all elements, from grass to Brahman is the nectar for all
animate beings. Like several honeybees make their abode ,all the bhoothas have made this
earth ,their abode. All the bhootha are the effects of this earth, and the honey of this earth.
The thejomaya,chinmathra,purusha ,who is eternal and deathless in this earth is the most
useful nectar for all bhootha.The purusha in the body of the bhootha,is his nectar too. The
four Prithwi,Bhootha, Purusha ,Adhyathmapurusha—have mutual benefit for each other ,
and are cause and effect for each other, and are honey/nectar to each other is the message
given here.Sankara says, the cause and effect relation which is mutual for all things is said
to show that they have originated from a single cause. ThatEkakaarana,which is absolute
truth(paramarthasatha)is called Brahman . Everything that originated from this one root
cause, are “Vaachaarambanam vikaroo naamadheyamaathram” or vikaara of that satha
which are names of it only. The vikara of satha are the entire prapancha with name and form
. Whatever we see,hear,feel and denote with a name(the process of nomenclature/
classification etc) are its vikaara only.The water in ocean,in rivers,other water bodies,the
smoke ,waves,foam,bubbles are all the thanmathra or units of water in different form and
name. Like that all the prapancha made of the five bhootha .All the panchabhootha are in its
thanmatra form ,only chinmatra (energy units)of Brahman. Says Sankarabhashya.The origin
of modern quantum energy is in these words. Sankara is sometimes called a destroyer of
Buddhism in India. But from his commentaries, it is very clear that he was the person who
was kindling a second wave of ahimsa of Buddhist thought ,and also a reviver of ancient
wisdom of the land. He seems to be not inimical to any one from his commentaries. If any
other thought process lost its ground, it was only because the followers had accepted
theories contrary to their first teacher and were practicing that theory which is totally
different from it ,and Sankara had a logic to expose this false practices and illogical theories.
Why ? Sankara said ,in the beginning of this Brahmana that sravana,manana,and
nidhidhyasana are needed and nothing else is needed for gnana.They are not three different
 667 
 

processes but the three stages of the same process and is simultaneously happening in our
mind. This is what is said in all Indian scriptures including that of Budhism.What Thibetan
Buddhists speaks of as “wisdom of listening and hearing, wisdom of contemplation and
reflection, wisdom of meditation”(The three vivekasaadhana)are the sravana,manana,and
nidhidhyasana of ancient scriptures. The same simile which is used by the Upanishad and by
Sankara is used by Sogyal Rinpoche.He says:-The Ocean has waves yet the ocean is not
particularly disturbed by them. The waves are the very nature of the ocean. Waves will rise.
But where do they go? Back into the ocean. And where do the waves come from? The
ocean. In the same manner, thoughts and emotions are the radius and expression of the very
nature of mind….whatever rises do not see it as a problem. If you do not impulsively react,
if you are only patient, it will once again settle into its essential nature.(pp 74.The Tibetan
book of the living and dying).Thoughts in mind and waves in ocean and multiverses and
cosmos in Brahma which is a mandala or field of energy,rise,exist and merge back. The
thought is swabhava of mind. The wave is swabhava of ocean. The cosmos and multiverses
are swabhava of Brahman only. Or nature of Brahman only. Since wave is only a vikara of
ocean,
Wave=ocean.
Similarly we get the equation
Prapancha=Brahman.
The equation of Einstein has a predecessor in that. The energy depend on matter and matter
depend on energy and are balanced as nectar to each other .The prapancha and the bhoothas
and their movements and inertia are similarly balanced as an equation. The mutual cause
and effect nature and interdependence is thus spoken of by Upanishads.The mutual
madhu/nectar state of these two seemingly opposite things were well understood by the
ancient rishi.And was explained in detail by commentator Sankara. The srothavya(to be
heard)is obtained either from Guru or Sruthi itself. This also is followed by Buddhists as
shown by the following passage from Sogyal Rinpoche.He speaks about the Guruparampara
thus:- “Lineage serves as a crucial safeguard. It maintains the authenticity and purity of the
teaching. People know who a master is from who his master is. It is not a question of
preserving some fossilized ritualistic knowledge, but transmitting from heart to heart, from
mind to mind, an essential and living wisdom and its skillful and powerful methods”
(pp128)About the praamaanya of Aagama he says:-“Read the great spiritual books of all the
traditions, come to some understanding of what the masters might mean by liberation and
enlightenment and find out which approach to absolute reality attracts and suits you most.
(pp 131)
In Chandogya Upanishad(ch 3.khanda 1 )sun and his rays are compared to nectar and the
channels of nectar(madhu and madhunaadi).Here it is said the earth, its animate bhootha are
all madhu.From the original madhu srothas the Aditya,through the madhunaadi(rays)the
madhu is manifested as the earth and its objects and hence sun and earth and its beings are
not different from sun . The energy of sun itself is what we see in all living things .
Aditya=Madhu
Prithwi=Madhu
All bhootha=Madhu
Paramathmapurusha=Madhu
Jeevathmapurusha=Madhu
By a series of such equations the upanishdic rishi says everything is madhu/amritha only.
Nothing else. This Brahmavidya is called Madhuvidya and hence the name of this Brahmana
is Madhubrahmana.
Mantra 2
 668 
 

Imaa aapa:sarveshaambhoothaanaam madhyaasaamapaam sarvaani bhoothaani madhu

yaschaayamaaswapsa thejomayo amrithamaya :purusho yaschaayamadhyaathmam
rethasasthejomayo amrithamaya:purushoyameva sa yoyamaathmedamamrithamidam
Brahmedam sarvam
This water is madhu to all bhootha.All bhootha are madhu to this water. For Purusha who is
thejomaya and amrithamaya within the waters, Purusha who is thejomaya and amrithamaya
and aadhyathma within the body is madhu.And vice versa. This itself Is Athman.This is
Amritha.This is Brahman. This is everything.
Mantra 3.
Ayamagni:sarveshaam bhoothaanaam madhyasyaagne:sarvaani bhoothaani madhu
yaschaayamasminnagnou thejomaya amrithamaya:purusho yaschaayamadhyaathmam
vaangmayasthejomayo amrithamaya:purushoyameva sa yoyamaathmedamamrithamidam
brahmedam sarvam
This agni is madhu for all bhootha.All bhoothas are madhu for this agni.For purusha who is
thejomaya and amrithamaya in the agni,the thejomaya amrithamaya adhyathma Vangmaya
purusha in the body is madhu and vice versa. This is Athman.This is amritha.This is
Brahman. This is everything.
Mantra 4
Ayamaaditya:sarveshaam bhoothaanaam madhyasyaadityasya sarvaani bhoothaani madhu
yaschaayamasminnaditye thejomayo amrithamaya:purusho
yaschaayamadhyaathmam chaakshushasthejomayo amrithamaya: purushoyameva sa
yoyamaathmedamamrithamidam brahmedam sarvam
This vaayu is madhu for everything. All bhootha are madhu for this vaayu.For The
thejomaya, amrithamaya purushan in vaayu ,the thejomaya,amrithamaya, adhyathma
purusha in praana within the body is madhu and vice versa. This is Athman.This is
amritha.This is Brahman,. This is everything.
Manthra5
Ayamaaditya:sarveshaam bhoothanaam madhyasyaadityasya sarvaani bhoothaani madhu
yaschaayamasminnaaditye thejomayo amrithamaya: purusho yaschaayamadhyaathmam
chaakshushasthejomayo amrithamaya:purushoyameva sa yoyamaathmedamamrithamidam
brahmedam sarvam
This sun is madhu for all bhootha.All bhoothas are madhu for this sun. For the thejomaya
amrithamaya purusha in Sun,thejomaya,amrithamaya,adhyathma purusha in chakshus
(eye)in the body is madhu and vice versa. It is Athman.It is amritha.It is Brahman. It is
everything.
Mantra 6
Imaa disa:sarveshaam bhoothaani madhu yaschaayamaasu dikshu thejomayo
amrithamaya:purusho yaschaayamadhyaathmam srouthra: praathisruthkasthejomayo
amrithamaya: purushoyameva sa yoyamaathmedamamrithamidam brahmedam sarvam
These directions are madhu for all bhootha.All bhootha are madhu for these directions. For
the thejomaya,amrithamaya,purusha in the directions, the thejomaya amrithamaya
adhyathma purusha in the ears ,while listening, is madhu and vice versa. This is Athman.
This is amritha.This is Brahman. This is everything. Here a specification is said.
Srouthra:Praathisuthka: Praathisravana is hearing,listeing.The purusha in the srothra while
doing prathisravana is prathisuthka.
Mantra 7
Ayam Chandra:sarveshaam bhoothaanaam madhyasya chandrasya sarvaani bhoothaani
madhu yaschaayamasmimschandre thejomayo amrithamaya: purusho
yaschaayamadhyaathmam maanasasthejomayo amrithamaya: purushoyameva sa
yoyamaathmedamamrithamidam brahmedam sarvam
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This moon is madhu for all bhootha.All bhootha are madhu for this moon. For the
thejomaya amrithamaya purusha in moon, the thejomaya amrithamaya purusha in mind is
madhu and vice versa. It is Athma.It is amritha.It Is Brahman. It is everything.This vidyuth
(electric/electromagnetic power)is madhu for all bhootha.All bhootha are madhu for this
vidyuth.For the thejomaya amrithamaya purusha in vidyuth,the thejomaya amrithamaya
purusha in body is madhu and vice versa.This is Athman.This is amritha.This is Brahman.
This is everything.
Mantra 8
Iyam vidyuthsarveshaam bhoothaanaam madhyasyai vidhyutha:sarvaani bhoothaani madhu
yaschaayamasyaam vidhyuthi thejomayo amrithamaya: purusho
yaschaayamadhyaathmam thaijasasthejomayo amrithamaya: purushoyameva sa
yoyamaathmedamamrithamidam brahmedam sarvam
This thundercloud is madhu for all bhootha.These bhootha are madhu for the thunderclouds.
For the thejomaya amrithamaya purusha in the thunderclouds , the thejomaya amrithamaya
adhyathma purusha in sabda and swara in body is madhu and vice versa.This is athman.This
is amritha.This is Brahman. This is everything. Here it is said Saabda:souvara.Souvara is
swara.The special communication of purusha in sabda happens through swara .Therefore
sabda and swara are equated to the sabda and swara in the thunderclouds.
Manthra 9
Ayam sthanayisnu:sarveshaam bhoothaanaam madhyasya sthanayithno: sarvaani
bhoothaani madhu yaschaayamasmin sthanayithnou thejomayo amrithamaya:purusho
yaschaayamadhyaathmam saabda:souvarasthejomayo amrithamaya:purushoyameva sa
yoyamaathmedamamrithamidam brahmedam sarvam
This raincloud is the honey of all elements/beings.All these lements/beings are nectar for the
raincloud too.The Purusha which is thejomaya(energy concentrated) and amrithamaya(
endless nectar concentrated) is the madhu(nectar) for the purusha within the body as sound
(sabda/voice) and as swara (notes of music as well as the vowels of language). And in turn
the purusha in body with swara and sabda is the honey for the purusha in raincloud.This is
Athman.This is Amritha and Brahman.This is sarvam (everything).
Mantra 10.
Ayam aakaasa:sarveshaam bhoothanaam madhyasyaakaasasya sarvaani madhu
yaschaayamasminnaakaase thejomayo amrithamaya:purusho yaschaayamadhyaathmam
hyaakaasasthejomayo amrithamaya:purushoyameva sa yoyamaathmedamamrithamidam
brahmedam sarvam
This aakaasa is madhu to all bhootha.These bhootha are madhu to the aakaasa.For
thethejomaya,amrithamaya purusha in aakaasa,the thejomaya amrithamaya purusha in
hridayaakaasa is madhu and vice versa.This is athman.This is amritha.This is Brahman. This
is everything.
1.Prithwi body
2.Aapas rethas(semen)
3.Agni Vaak
4.Vaayu Praana
5.Aditya Chakshus
6.Disa Praathisuthk
7.Chandra manas
8.Vidyuth Thwak/thejas(bioenergy)
9.sthanayithnu(thundercloud) swara/sabda
10.Aakaasa Hridaya
Thus the cosmic purusha’s and the adhyathmapurusha’s body and organs are equated here.
These 10 pairs(mithuna)are interdependent and are the same and only difference is their
 670 
 

position. Each is madhu to the other. Each is eternal by this interdependence. The oneness of
cosmic and bioenergy and its different manifestations is thus brought out. Once we
understand Braman/Athman in this way as Amritha ,we undersrand that everything is Brahma
itself and nothing else exists. These are external mithuna and internal mithuna both of which
we can see or experience by our own mind/intellect. And their mutual dependence is studied
by their interdependent laws of nature by science .Both cosmic/ planetary/lunisolar laws and
the laws of the body and its organs are studied by us in this way. We understand that when
electric current pass through skin, when a light ray pass through eye, a sound wave pass
through ears what effects/reflections are produced. We watch the changes in moon and waters
of earth on new moon and full moon days. We are able to watch eclipses, find their laws of
governance and the cause of parinaama(evolution)of the five elements to make this entire
wonderful prapancha of multitudes of forms and to give them each a suitable name with
swara,sabda and a suitable meaning and to communicate this meaning to generations of
disciples/successors by speech/ pedagogy/writings etc.
Mantra 11.
Ayam dharma:sarveshaam bhoothaanaam madhwasya dharmasya sarvaani bhoothaani
madhu yaschaayamasmin dharmathejomaya amrithamaya:purusho
yaschaayamadhyaathmam dhaarmasthejomayo amrithamaya:purushoyameva sa
yoyamaathmedamamrithamidam brahmedam sarvam
This dharma is madhu for everything. Everything is madhu for this dharma. For this
dharmapurusha who is thejomaya and amrithamaya,the thejomaya , amrithamaya adhyathma
purusha is madhu and vice versa.This is athman.This is amritha.This is Brahman. This is
everything. Though Dharma is a subtle phenomenon, not visible to us by external organs,we
can experience the effects of dharma. Just as we cognized the cosmic and bodily dharma to
be interdependent we are able to recognize the praanidharma having changes in seasons and
cosmic time /yuga etc.The dharma which control all the living things and the dharma which
sustains the races including the human race are cognized by us.The dharma specific due to
predominance of the thriguna occurring as professional dharma of chathurvarnya we are able
to cognize.
From that we are able to classify human personalities.Thus though dharma is an
unmanifested phenomenon manifests from its effects so that we cognize it.
According to saasthra(science)and Achaara(practice)satya and dharma are same. But here in
11th mantra dharma and 12th mantra satya are said separately. Commentary of Sankara finds
a reason for this. The effect of Dharma and Satya are different as one is dhrishta(seen)and the
other is adrishta(unseen).Dharma is adhrishta and apoorva.Therefore it creates adrishta
effects which could be either saamaanya(general)or visishta(special).It is the saamaanya
effects of dharma (general laws and its effects)which control the functioning of earth and
other celestial bodies. It is the special effects of dharma which control the subtle functioning
of a biological organism/body. These general and special effects of dharma are subtle and
adhrishta but is the controlling factor of the cosmic as well as the biologic body. The cosmic
laws of dharma control the cosmos and the adhyathma laws of dharma control the living
beings and they are essentially one and the same but this knowledge is not common
knowledge .It is an adhrishta and a apoorva knowledge and only a few are endowed with
such rare knowledge of dharma. These two dharma are madhu to each other. They are cause
and effect to each other. If one is altered the other is also altered and there will be major
ecological disturbances which all living beings notice and experience. Only when we cognize
this a journey from external to internal happens and the real dharma is understood by human
beings.
Mantra 12.
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Idam satyam sarveshaam bhoothaanaam madhwasya satyasya sarvaani bhoothaani madhu

yaschaayamasmin satye thejomayo amrithamaya:purusho
yaschaayamadhyaathmam saatyasthejomayo amrithamaya:purushoyameva sa
yoyamaathmedamamritham sarvam
This satya is madhu for all bhootha.All bhootha are madhu to this satya.For the thejomaya
amrithamaya purusha in satya,the thejomaya amrithamaya adhyathma purusha is madhu and
vice versa.This is Athman.This is Amritha.This is Brahman. This is everything. Sankara
explains that when we practice dharma ,dharma is seen as an achaara(practice).and thus made
drisya.That also is of two types .Saamaanya(general)and visesha(special).What is seen as the
present actions in the earth is the general truth. Wind blows. Seasons change .Such seen and
experienced truths are general truths.(satyena vaayuraavaathi.MahaNarayana Upanishad).The
special satya is seen in the body which is an association of several causes and effects.
(kaaryakaaranasamghaatha). Birth,growth,old age, death etc , The viseshadharma due to
differences in jaathi like Manushyajaathi, pakshijaathi, sasyajaathi,mrigajaathi etc comes
under the special satya .Note that the word jaathi is used for the morphological classifications
into plants,animals, birds, humans etc and not for classifying human beings as the modern
Anthropology of the west did. The word jaathi has a very different meaning as we
understands it now. All living things(praani)by the special truths which are internal dharmas
of them, are functioning as mutual upakaara upakaari bhaav( mutual help nature of all living
things to each other )and Sankara explains this. This is what we now call the ecology and
ecological protection based on such knowledge. The language has changed from Sanskrit to
English. But the meaning has not changed.
Mantra 13
Idam maanusham sarveshaam bhoothaanaam madhuasya maanushasya sarvaani bhoothaani
madhu yaschaayamasmin maanushe thejomaya amrithamaya:purusho
yashchaayamadhyaathmam maanushasthejomayo amrithamaya:purushoyameva sa
yoyamaathmedamamrithamidam brahmedam sarvam
This human race is the madhu for all bhootha.All bhootha are madhu for the human race. The
thejomaya amrithamaya purusha in each human is madhu for thejomaya amrithamaya
purusha in the other humans. Purusha is that which exists in all. The collective consciousness
of the entire human race and the special conscious of each individual human being are
existing as cause and effect and they are madhu for each other mutually. They are one. There
are several branches of knowledge in the prapancha.There are several ways to study and
aquire them.The theries of these branches of knowledge and methods of acquisition as
epistemology ,is synthesized with metaphysics and psychosomatic theories and
psychoneurology by the Upanishad. Metaphysics tells us the nature of truth. Psychosomatic
and psycho neurological sciences tells us the relations between functioning of the mind and
its experiences with body functions related to nervous energy transmission. These are seen as
branches of a single process here. Not only of the pragna of first human being , but also of the
first living viral particle and the first unicellular organism ,and their psychosomatic
specialties are preserved in each human cell through the elements or bhootha.This is true by
modern molecular genetics also.
Mantra 14
Ayamaathmaa sarveshaa bhoothaanaam madhuasyaathmana:sarvaani bhoothaani madhu
yaschaayamasminnathmani thejomayo amrithamaya: purusho yaschaayamaathmaa
thejomayo amrithamaya:purushoyameva sa
yoyamaathmedamamrithamidam brahmedam sarvam
This Athman is madhu for all bhootha.All bhootha are madhu for this athman.The thejomaya
amrithamaya Purusha of this Athman ,and the thejomaya amrithamaya purusha of this
athman are madhu.This is Athman.This is amritha. This is Brahman. This is everything.
 672 
 

Adhyathmam,adhidaivatham and adhibhouthikam etc are differences which we classify for

easy understanding of things. When such differences are lost ,in Samadhi, in cosmic mind, it
is Eka and such a advaithic mind is said here. Therefore the word adhyathma is not used in
this manthra.And touching oneself and the neighbor the mantra says this purusha itself. (not
this purusha and that purusha).
Mantra 15.
Sa vaa ayamaathmaa sarveshaam bhoothaanaamadhipathi:sarveshaam bhoothaanaam
raajaa thadyathaa rathanaabhou cha rathanemou chaaraa: sarve samarpithaa
evamevaasminnaathmani sarvaani bhoothaani sarve devaa:sarve lokaa:sarve praanaa:sarva
etha aathmaana:samarpithaa:
The said Athman is the overlord of all bhootha.The emperor of all bhootha.Like the spokes of
a wheel are enjoined in the axle of a wheel, all bhootha,all deva , all worlds, all prana ,
everything is dedicated in this Athman only.All praana and everything is dedicated in this
Athman. The sarvathma is vignanamaya and pragnaanaghana.In it the jeevathma in all bodies
which are having different cause and effect as upadhi and avidya ,are situated. The jeevathma
which has acquired the absolute truth of existence by Brahmavidya ,without difference of
outside and inside ,has become poorna ,pragnaanaghanabhootha ,and the athman of all the
bhootha .Therefore is worshipped by all. Such a sarvathma, sarvagna ,a Brahmagnanai is the
adipathy of all bhootha ,and is emperor because he is free and liberated in all senses,. He has
conquered every bhootha including his body and mind. Therefore he is liberated ,free and
ruler of all and his function is like a emperor and not as a servant to any senses .The
adhipathy is a adjective for the word Raja used here. The sarvabhoothathman ,and vidwan
like a Brahmavith is always a liberated soul and he has no bondage. Thus hearing the
absolute from the Guru or from the aagama,do manana that our own athman is sarvathman.
By logical analysis make that fixed in intellect. Then get the direct experience(perception)as
in madhubrahmana .Sankara says ,even before attaining Brahmavidya ,Athman is Brahman
itself, but by avidya feels that I am different from Brahman. That difference is lost by direct
experience.
In the sarvathman Brahmagnani,all elements, celestial bodies,panchabhootha prapancha and
bodies ,all directions ,all vignana are like spokes of a wheel ,in the axle. Therefore the wheel
which is the dharma chakra is upheld by the satya(Sathyenothambhitham chakram).
Vaamadeva says “I am Manu ;I am Surya”in this direct experience of Brahmavidya.Krishna
says I am time and I existed before Vivaswan to advice Brahmavidya to Him ,by experience
of this Brahmavidyaa.The person who attained sarvathmabhava is the knower of all and is the
upadhi for all. He is sarvam.With no upadhi,death,birth ,or intervals between such states
,without in and out,pragnanaghana,without states like infancy ,old age, and that abaya achala
amrutha state is not gross or subtle (asthoola ananu).And that state of Brahmagnani is known
as Nethi,nethi.(It is not this, not this). Sankara says ,the logicians and argumentarians without
cognizing this truth, learns meaning of science in an opposite sense, and by vikalpa,fall into
deep ignorance. To cross this ocean of ignorance, one is asked to hear the Guru and the
aagama and then to do manana(self analysis).For those who are too proud of their own
intellect ,this is not possible.(They negate the Guru and the aagama just for sake of negation
and because of pride in self intellect).The attainment of all as amrithathwa ,which is praised
by the Brahmana and the manthra ,is the Brahmavidya and this royal path ,like the sun in the
dawn, removes all darkness of avidya.. Sankara here tells a story about Brahmavidya.This
madhuvidya was well protected by Indra and once it became unapproachable to others ,
except Indra.Even the Aswins,the twin devabhishaks (the divine doctors)lost its knowledge.
They had to get it again and recover it from the horse headed Dadhyachin.(see sloka 16).Thus
from the face of the Brahmin Dadhyachi,they directly got back the madhuvidya.Beyond this
madhuvidya there is no greater method(sadhana)for purushartha.There never had been ,even
 673 
 

in the past. And there will not be in the future. If the past and future is like that ,what will be
the state of the present?Madhuvidya alone is the greatest purusharthasadhana. In the worlds it
is famous that purusharthasadhana is by karma.And karma is possible with wealth .Therefore
,the wish that one can get amrithathwa by karma alone is useless. By athamavidya that is not
dependent on karma and is absolute alone one gets amrithathwa.In the beginning of
somayaga in the pravargya ,karmayoga is mentioned.But,the opposite of karma which is
sanyasa is purusharthasadhana also is said, there itself so that there is no confusion. We see
all the worlds enjoying as two pairs . “Sa vai naiva reme thasmaadekaaki na ramathe”.The
men and women, the Aswins,the ten mithuna from prithwi to aakaasa said in madhubrahmana
etc are all pairs. By athmagnana ,this maithunaprapancha of pairs and the desire for samsara
is abandoned by yajnavalkya for pragnana and total freedom. Thus being free from the path
of samsara Yajnavalkya says “You are saying that which is dear to me and thus you have
become dearer to me”. That he said not because she was his wife, but because she was ready
to discard samsara and wealth for the sake of athmagnana.
Manthra16.
Idam ve thanmadhu dadhyangaatharvanoswibhyaamuvaacha.
Thadethadrishi:pasyannavochath. Thadwaam naraa sanaye du sa ugramaavishkrinobhi
thanyathurna vrishtim. Dadhyang ha yanmadhwaatharvano vaamaswasya seershnaa pra
yadimuvaachethi
This Madhu was taught to Aswins by the Atharvana Dhadhyanga.The rishi who saw this
said:”Men,you have done together the cruel act called Damsa.You created it. I am showering
the madhuvidya ,which Dhadhyachi taught you, like a raincloud”. Whatever is said till now
in the 15 manthra ,and whatever is stored in the intellect and present there ,and is
remembered is called madhu here. The madhuvidya which was just mentioned in
Pravargyaprakarana ,is fully explained in madhubrahmana.Madhubrahmana was advised by
Atharvana Dhadhyach to Aswins. This madhuvidya is dear to the Aswins,the doctors,
astronomers,and sea travelers of Vedic times who traveled around the globe in their thriratha
(triremes) ships. And this is the most secret knowledge for all the 4 purushartha . Men are
greedy of gains. Like men, the divine Aswins to gain knowledge of madhuvidya had to do
damsa ,a cruel act .(Purudamsas and Kaksheevan were the names of Aswins).The Rishi
mentioned in the manthra is Kaksheevaan.He says, what we did together as a secret, I am
going to teach or tell everyone. I am going to give it to all as rain from a raincloud. Indra had
kept it a secret and it was lost to posterity. Now that we have acquired it, I am going to teach
it to all so that it is preserved. Said Kaksheevan. The raincloud first reveals its contents
(rain)through its nada and light(thunder, lightening)and then pours out .Similarly the rishi
Kaksheevan is revealing the secret vidya of the Aswins through his voice ,for the welfare of
all and protection of that knowledge .
Manthra 17.
Idam vai thanmadhu dhadyangaatharvanoswibhyaamuvaacha. Thadethadrishi:
pasyannavochath. Aatharvanaayaaswinou dadheechesvyam sira:pratyairayatham. Sa vaam
madhu pravochadrithaayanthwaashtram yadhsraavathi kakshyam vaamithi
Thus the cities with two feet and four feet were formed. He entered the cities first as the bird.
That purusha is the purusha in all purusha.He lies in the puri(city).There is nothing which is
uncovered by him. Nothing covered either.
In the word Puraschakre,the pura means within the Pura or the body. The unmanifested
Iswara ,became manifested thus within bodies. On the earth, from the rains, and from the
food formed, animals with four foot and men with two feet were created, and taking the
lingasareera as a bird, He entered these bodies and remained there. Since he entered and
made manifested in bodies and resides there he was called the Purusha.The one who resides
in the pura.He uncovers and knows everything. There is nothing unknown to him. And inside
 674 
 

and outside without being covered by him and uncovered by him nothing exists. He alone
exists. This manthra shows the Brahmathmaikyabhava. By saying dwipada and
chathushpada, the manthra means Gayathri as well. Gaayathryasthekapadi, dwipadi,thripadi
chathushpadapadaasi.As Suparnan,the bird of time ,spreading its wings in the rasimandala of
the cosmos or cosmic city of Brahmanda,uncovering and covering it, the same cosmic energy
is manifested in the animal and human bodies as Purusha.Since the Aswins are both
physicians as well as travelers in the seas and great astronomers all the meanings suits here.
Manthra 18
Idam vai thanmadhu dadhyangaatharvano aswibhyaamuvaacha. Thadethadrishi:
pasyannavochath. Puraschakre dwipada:puraschakre chathushpada: Pura:sa pakshi
bhoothwaa pura:purusha aavisaadithi
Sa vaa ayam purusha:sarvaasu poopum purisayo nainena kinchanaanaavrutham nainena
kinchanaasamvritham
Aswins,You put the Aswasira on the head of Atharvana Dadyachi. Hey,Dasra,He who is the
Rithaayana,gave you this madhu which is Thwashtra,and its Kakshya to you. Brahmagna are
Rithaayana.They are truthseekers.Dadhyachi knew that if he gives the secret knowledge to
Aswins Indra will cut his head. But he was not afraid of that outcome. Because to protect
satya and dharma, the knowledge had to be transferred to some one who is receptive to it.
And Aswins were receptive. They are also called Dasra or destroyers of enemies. The
damsam here is the kshathriya act of killing enemies in battle by cutting away the head. It
was the kshathriya twins ,Aswins who were doing such cruel act of himsa,who first gave the
healing art of Madhuvidya to the world. Thwashtram means that which is about the surya or
the sun. When the yagna head was separated from the rest of the brahmanda,it became the
sun .The rite of fixing it back(prathisandhanam)is called the pravargya in a yagna.The
darsana about the cutting of head of the yagna and its putting back are together called
Thastramadhu.Kakshyam is the place of the secret ,hidden ,Vignanamadhu which is about
Athman ,said in the Madhubrahmana as Brahmavidya or Madhuvidya. As physicians and
surgeons Aswins knew the removal of organs and their transplantation. As astronomers they
knew the secret of separating sun from rest of the Brahmanda and putting it back as solar
system .These are learning and teaching processes as well as healing processes. To give life
and recreate ,even after everything is lost, is the secret of madhuvidya. Only the one who can
give back life ,has the right to kill. That means only God has that right. No human being has
the right to kill.
The beginning of Madhukanda was Ushaavaa Aswasya medhyas sira: That head of
Brahmanda is the sun as far as beings on the earth are concerned. The dawn with the head of
sun is recreated everyday in orderly fashion.Timespace and energy of universe,bioenergy all
are recreated .This rejuvenation process is called Vajeekarana(Vaaji is horse.Aswin also is
horse).By vajeekarana the old becomes young again and is reborn and thus the Athman is
reborn in every janma in a new young body ,though Athman itself is purana(old).The
astronomer ,the philosopher and the observer of the rhythmic cyclical changes on earth, and
the physician know this secret process of vajeekarana of the cosmic and human body and
energy. And from such secret knowledge of Athman, in a sphota, words of great depth and
meaning and beauty flow as if from the rain clouds and rejuvenate the wisdom or knowledge
in human race. This sloka also speaks of fortified as well as nonfortified cities and dwelling
places where men and his cattle live or dwell .
Mantra 19.
Idam vai thanmadhu dadhyangaatharvanoswibhyaamuvaaacha
Thadethadrishi:pasyannavochath.
Roopam roopam prathiroopo babhoova thadasya roopam prathichakshanaaya
Indro maayaabhi:pururoopa eeyathe yukthaa hyasya haraya:sathaa darsethi.
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Ayam vai harayoyam vai dasa cha sahasraani bahooni chaananthaani cha
thadethadbrahmaapoorvamanaparamanantharamabaahyamayamaathmaa brahma
sarvaanubhoorityanusaasanam
From form and form, his images are again created. To see again and again his form which is
beholding and beautiful and wealthy. By maaya,he becomes pururoopa(several forms)and
purusha(resides in each pura/body).He has ten and hundreds of Hara.He himself is these
Hara.He is the 100 and the 1000.He is the eka ,aneka and anantha.This Brahma is apoorva,
anapara,ananthara,abahya.This Athman with sarvaanubhoothy is the Brahman.(Ayam Athma
Brahma Sarvaanubhoo).This is the injunction. This is the panchama or fifth Brahmana.
Roopam roopam prathiroopam denotes the way in which the offsprings are created from
parents in their own image so that the race continues. All animals, birds and worms multiply
.And even their genes and chromosomes, the cells etc create their own image in their forms.
So all living matter is capable of creating its image in its own form. The roopam roopam
prathiroopam prakriya or process of re-creation of life in its own image continues forever to
continue the races and life on earth .Why is this re-creation of the worlds with several forms
and several names (morphological classification given my man for understanding)? To see
and hear and know that Brahma, and experience it again and again.The Brahman takes form
and name and continues to do so, just to experience oneself. The experience of the
pragnanaghana roopa is without upadhi and is the most blessed experience and for getting
that experience of sarvanubhoothy in own Athman,he creates and recreates everything again
and again cyclicaly.Here He is called by a name Indra.The Lord of the senses. The lord of the
devas who are revealers by light. The enlightened ones. It creates by Maya and pragna the
endless forms again and again. There are different ways of experiencing the prapancha.Some
look at it as aneka ,as different forms and names ,and this view is maaya.Others count the
different forms and collect data and name them and classify them .In the pragna of such
mathematicians , the abstract knowledge of the absolute numberless ,and anantha is there and
they know whether they call it as the 10th or the1000th generation, or 1000th or 100000th
form, it Is Brahman only .The one-many problem of philosophy is here unfolded. Why is the
eka pragnanaghana Brahman felt as aneka or many? Because as if horses to a chariot, 10 and
1000 of Indriya are connected to him for revelation of his own vishaya.Body has 10 indriya
(5 for sensory and 5 for motor function).There are 1000s of such bodies taken by the One in
the process of knowing the self. Thus Brahman experience oneself through several indriya,
several bodies for generations and for unending time. By counting and calculating and
morphologically/mathematically understanding all these the mathematician/scientist do
Harana (division) by 10, 100, 1000 etc and make them separate though he knows it is
essentially one. The biologist /physician divide to sense organs, other organs, and know
perfectly well that everything is actually one. The philosopher into different disciplines and
specializations and know ultimately everything leads to one. Thus the scientist knows the
oneness but do separation (harana) to study and know and experience it. Similarly, the
Indriya also separate same stimuli into different by their receptive function and reconvert it to
energy itself in brain/nervous impulse. Since this harana or division is done by Indriya of
body, Indriya of Brahmanda etc they are called the Aswa or Hara in this manthra.Hara
separates for study and analysis.Aswin separates organs for study and analysis and recreation
and transplantation. The Winds of Monsoon are the horses of the Aswins in Veda. They
separate the seasons of the cyclical nature for understanding of gathy of the prapancha . There
are innumerable objects and subjects in this universe and all are known by a scientist in his
own pragna and this he does by a process of Harana and then synthesis. In harana, they look
different, separate. But in synthesis and recreation they are only one, eka.The feeling of aneka
is Maya and feeling of eka is truth. The organs, tissues and cells are not different from body.
Therefore they too are Body. Therefore it is said that Brahman itself are the Hara or the
 676 
 

horses/or the divisors. This prapancha seen as aneka is Brahman, the eka itself. It is that
anantha which is seen as 10s 100s 1000s etc The aleph, aleph null of mathematics is thus
beautifully explained with a similie.In pragna one and many have no difference. There is only
advaitha.This revelation is enlightenment. In maaya,on the other hand only the aneka or
differences are observed and there is no enlightenment of oneness of everything.Therefore,in
the beginning ,the student is asked to suppose(it is a supposition in mathematics)that the
prapancha with aneka vasthu is soonya(zero)or a illusionary maayaprapancha .First the
student is asked to imagine the truth .The zero ,the first ,is actually not zero or emptiness, but
the condensed energy from which everything can originate. Each and every infinite number,
negative and positive, originate from that .It is the truth with chinmathra and in that ocean of
infinite energy, all the other seen and known objects are waves, foam, and bubbles only. This
is the beginning to understand that the ocean of energy and these many objects are actually
one.
0 or soonya is the symbol of Brahma here. The Brahma is apoorva, because before it there is
no number .All are its successors, not predecessors. There is no number like it. Therefore it is
anapara. (Without a second).There is nothing outside of it .Therefore it is abahya.These are
common adjectives for the Brahma of philosopher and abstract value of zero of
mathematicians. That alone is niranthara (continuous without a gap in between).All others are
transient with death and a gap between next birth or manifestation.Athman is nirantharam or
continuous. It is the timespacecontinuum of cosmic body. If the bodies of the universe start
from a one, the first animal, first bird, first human etc (The Adam/The prajapathy concept)
and continue forever as the anantham generations of anantham races. All these have the same
qualities of the predecessor of whose image they are. That perfect model which is the
originator of everything, though supposed as the soonya,is thus not soonya,but the
unmanifested essence of everything as a time space within a seed(which manifest as a banyan
tree).That perfect model, that poornam as the Upanishads call the Brahman, is the Athman,
and mathematically represented as the zero .By that alone we experience all ,as drashta,
srotha,mantha,bodha,and vignatha.All experiences are of that Athman/Brahman as witness of
entire Brahmanda/body, mind,intellect. This is the advice of the sarvavedantha and is
sarvamritha, and madhumaya.The sasthrartha (meaning of the science) is:
Brahman=Prakrithy=Jeevan
0 =1=1,1,1,1,………….infinity
0 = (n) = (n) +1+1+1+…….
What we now call the Peano’s concept of zero,number,successor as the primary ideas of
principles of mathematical induction is used here by Madhubrahmana to prove the ekathwa
of aneka.This is what is used by the samkhya and the absolute abstract experience of Brahma
is thus made into a mathematical samavakya or formula . Here three types of infinity are
considered and then their oneness is proved.
1. The Paramarthasatha or absolute truth as Infinite Brahman.
2. The prapancha with jeevathman and the roopam roopam prathiroopam creations of infinity
of physical objects (Namaroopathmaka jagath and jeeva in it)
3. The infinity of these expressed as mathematical equation or balancing
What Canter had called physical infinity is the prapancha.The infinity in the prapancha and
the infinity cognized in the pragna by a jeevathman in it as a mathematical balancing process
of abstraction is explained by the rishi here . Thus the external and the internal worlds of
experience are well-balanced as the two sides of a coin, two sides of equal weights in a
balance, and an equation is this process. They are not seen as two contradictory things but as
the same. The eka and aneka are not different. All the experiences (sarvanubhoothy as said in
the mantra) are that of Brahman who witness both eka and aneka.That alone is eternal truth,
amritha. The madhuvidya is that of Aswins and is a synthesis of everything. The fact that the
 677 
 

Aswins were the first vaidya,the first astronomers and the first sea travelers with thriratha
(triremes of Phoenicians)and that they have their chariots as the southwest monsoon winds
are important for any student of Indology and of human consciousness .

Brahmana 6 Vansabrahmana.
The 6th Brahmana is the vansa or chronology of teachers/Guruparampara.
Parampara is a orderly new generation coming one after another. In Dravidian languages the
successors are called Vaarisu and the order in which they come is called vari (line) and it is
this line (lineage) of teachers who keep the oral as well as written texts (Granthavari) for
posterity. They come as vaari (water) which comes every season with monsoons .In every
generation, without fail, the teachers and students continued the lineage of protectors of
knowledge. And the names were recorded. It is like the successors of Canto, in mathematical
terms. Each one is madhu and the right for madhuvidya is for all. (For each jeeva who cares
to have it.) To record a lineage of teachers is a way of counting times. It is not merely for
understanding the antiquity of the science, but also for certain historical reasons .According
to Sogyal Rinpoche one more important function is done by a Guruparampara.From the
Guru, one can assess the knowledge of the disciple. And from the shishya, one can assess the
greatness of the Guru. Thus mutual assessment of the teacher and student is done with a
chronology. They accentuate the greatness of each in a mutual way. In the language of
Madhuvidya, teacher is madhu to student and student is madhu to teacher.
There are 59 names in the vansaparampara given below as in Vansabrahmana.The first is,
Brahman. Why does a person, or a people place as the first of the ancestors as God? Because
one can count only upto a number of generations, and before that the special name of the
ancestor is not known . Nowadays people can remember only upto three or four generations
of their forefathers.So, a chronology of people which remembers 58 of the previous teachers
and say that 59th is God himself (because before that they don’t know) is a remarkable ability
and their sense of history and chronological memory have to be commented upon. In
Bhagavatha Krishna says, (To Udhava) that he taught the madhuvidya to Sanaka in the form
of a Paramahansa/Hamsa/ swan... In Geetha Krishna tells Arjuna that the knowledge he gave
to Surya first.In this vansaparampara, we see Sanaka, Atharva, Aswins, Thwashtra, Sandilya,
Bharadwaja, Parasarya etc and some of the names repeat showing how a successor from the
same family came up after generations with the same knowledge.
Vansa:-
1 Brahma
2 .Parameshtin
3 .Sanaka
4 .Sanathana
5 Sanaru
6 Vrishty
7 Viprachithy (elder brother of Surya and Aswasira)
8 Ekarshi(Surya)
9 Pradhwamsana
10 Mrityupradhwamsana(Yama.Son of Vivaswan and Samgna)
11 Atharvan Daivan
12 Dhadhyach Atharvana
13 Aswins(sons of Vivaswan,and Samgna ,daughter of Viswakarma)
14 ViswaroopaThwashtran(son of Viswakarma)
15 Abhoothi Thwashtra
16 Aayaasya Angirasa
17 Pathasoubhara (His son Soubhari married 50 daughters of King Mandhata)
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18 Valsanapath Bhabrava(Valsanabha Bhabrava)

19 Vidarbhikoundinya
20 Galavan(disciple of Viswamithra)
21 Kumarahareethan(disciple of Kanva)
22 Kaisoryakapyan
23 Sandilya( author of Bhakthisoothra)
24 Valsyan
25 Gouthaman
26 Gouthaman
27 Mandi
28 Athreyan (son of Athri)
29 Bharadwajan(athreyan,Anghirasan)
30 Asuri(acharya of Kapilasamkhya who got gnana from Gurupathni Kapila wife of
Panchaasikha
31 Oupajangha
32 Thrivarnan
33 Asurayana and Samyaaskan
34 Jaathukarna(vaiyakarana)
35 Parasarya (son of Parasara)
36 Parasaryayana
37 Ghrithakousika
38 Kousikayani
39 Baijavaapaayanan
40 Parasaryan
41 Bhaaradwajan
42 Gouthaman
43 Bharadhwajan
44 Parasaryan
45 Pracheenayogya and Saithavan
46 Gouthaman
47 Aanabhimlathan 1
48 Aanabhimlathan 11
49 Aanabhimlathan 111 ,saandilya
50 Agnivesya ,disciple of Athreya who got kavacha and manthra from
Brihaspathy ,learned in dhanurveda and ayurveda
51 Gouthama
52 Kousika
53 Sandilya
54 Koundinya
55 Kousika
56 Goupavana
57 Pouthimasya
58 Goupavana
59 Pouthimasya
Here the vansaparampara ends abruptly.Atharvaveda was first codified by the eldest
Atharvana and the opinion is that he lived in prehistoric period ,among the tribals of proto-
Dravidian people .Krishna was a disciple of Ghora-Angirasa according to Chandogya
Upanishad.Sankaracharya was a Dravidasisu.Srimad Bhagavatha says many of the
bhaagavathas lived in Dravidadesa.The manu of the great deluge when Matsya Avathara
occurred was a Dravida king Satyavratha.And the name Kapya is important since the
 679 
 

sangham literature says the scholars of grammer and mathematics and philosophy lived in
Kaapiyatholkudi(in the famous house of the Kapya). Guru Nityachaithanyayathi observes as
follows:-“Kapya is a general name applied to most Gurus who are always moving around
showering grace like rainclouds.In the Vivekachoodamani of Sankara he gives adoration to
Parivrajakas,wisdom teachers who go from place to place to give the benefit of their
wisdom.(pp 588 vol 1). Those who walk and travel to teach were also called Charakaas.
Kaapiya is grammer as well as the general name of Brahmachari teachers who move from
place to place as mendicants and teach all.Something equivalent to a moving university.
Chilappathikaram says Kaappiyatholkudi is the place where the learned Brahmins live.
Kaappiyathol is turned upside down in Tholkaapiyam of sage Agastya, the ancient text in
Tamil. In South India a gothra called Kapeya existed and during Ramayana times Hanuman
was a member of these scholarly Vaiyakarana Guruparampara.The synonym for monkey
being Kapi in Sanskrit, the Kapeyas were also called a Kapigotra. From Pouthimasya 27
generations back there is a Jathukarna and before him a yaska who are vaiyakaranas.Before
that (10 generation before)is a kaisorakapya ,a member of this sangha of scholars.5
Generations before him lived Soubhari who married daughters of King Mandhatha .King
Mandhatha is mentioned in Veda and in Bhagavatha.7 generation before him is
VaivaswathaManu’s son Mrityu Pradhwamsana or Yama.(Guru or teacher of Kata
Upanishad). There are teachers of silpa,jyothisha,ayurveda,dhanurveda,vyakarana,philosophy
among these .They were a wandering(traveling)sangha of proto-Dravidian tribal community
.The Veda was generated in this land from a very ancient human race and the parampara of
Atharva- Angirasa and of Aswins show proof to this fact and to the development of human
intellect and consciousness in that remote prehistoric past .Because of this very reason ,it is
the heritage of entire human race .
Munikandam Suvarnatheertham.
Madukanda and Munikanda have similar meanings but they are not mere repetitions. Both are
for revelation of oneness of Athman.But Madhukanda was for the upapathy of Agama and
Munikanda gives importance for logical analysis.As if looking at a Bilwa foot in ones own
hand, they visualize the Ekathwa of Athman.According to Nyaya, the meeting with scholars
and questioning them is a means for acquisition of gnana.In this kanda such argumentative
enquiries and discourses and the increase in pragna of both the participants is seen. A learned
person is a punyatheertha according to Bhagavathadharma.And hearing their swara with
meanings and bathing in their minds theertha through their words is considered as equivalent
to bathing in a sacred theertha.Therefore I call this Munikanda as Suvarnatheertha.We are
about to bathe and purify ourself in the Suvarnatheertha of Janaka and Yajnavalkya and their
companions.
Chapter 3.Brahmana 1.Aswalabrahmana
Manthra 1.
Om.Janako ha vaideho bahudakshinena yajneneje thathra ha kurupanchaalaanaam
brahmanaa abhisamethaa babhoovusthasya ha janakasya vaidehasya vijijnaasaa babhoova
ka:swideshaam brahmanaanaamanoochaanathama ithi sa ha gavaam
sahasrasamarurodha dasa dasa paadaa ekaikasyaa:sringayoraapadhwaa babhoovu:
Janaka, king of Videha, started aYagna giving lot of alms to all. In that all Brahmana of the
Kurupanchaladesa participated. The king was interested to discover who is the greatest gnani
among these Brahmins. He kept 1000 cows aside with 10 parts gold on each horn, as an
award. By the word Bahudakshina, Sankara assumes that Janaka had done an
Aswamedhayagna. He says scholars were many in Kurupanchaladesa during Janaka’s time
and when so many scholars assembled together the king naturally wanted to examine which
one of them is greatest. One part or paada is 1/4th of a pala .That means each cow, on two
horns had 2 ½ pala gold. And 1000 cows were wearing 2500 pala gold.
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Manthra 2
Thaan hovaacha brahmanaa bhgavantho yo vo brahmishta:sa ethaa gaa
udajathaamithi .The ha braahmanaa na dadruburatha ha yaajnavalkya:3 ithithaa
hodaachakaara the ha braahmanaaschukrudhu:katham na brahmishto
bruveethetyatha ha janakasya vaidehasya hothaaswalo babhoova sa hainam
papracha thwam thwam nu khalu no yaajnavalkya brahmishtosee 3 ithi sa hovaacha namo
vayam brahmishtaaya kurmo gokaamaa eva vayamsma ithi tham ha thatha eva prashtum
dagdhe hothaaswala:
The king said:” Bhagavaans,Brahmins,whoever is the most Brahmanishta among you can
take these cows home.” No one among the Brahmins was courageous to take the challenge.
But Yajnavalkya told his Brahmachari disciple.”Soumya,Saamasravas,Take these Brahmins
home” and he obeyed. The other Brahmins were angry and agitated. They thought.” How can
he decide that he is the Brahmanishta among us?” The hotha of Janaka was Aswala.Aswala
asked Yajnavalkya.”Are you the greatest Brahmishta among all those assembled here ?”
Yajnavalkya said.” I do namaskara to the greatest Brahmishta.I am only a Gokami (lover or
desirer of cows).Hearing this Aswala asked questions to Yajnavalkya. In such a big assembly
of scholars when Janaka asked who is the greatest Brahmishta,only Yajnavalkya had the
courage and confidence to say , that I am the greatest Brahmishta.Yet when he was
questioned by Aswala,with no ego or pride ,he says I prostrate to you, the Brahmanishta and I
am only a desirer of the cows and the wealth on their horns. But is that word Gokami ,just
meaning the desirer of lover of cows? Is that just the desire or love for a great award of gold
value that Yajnavalkya had? Gokami also means the desire of the rasmi or rays or light(of
gnana).It is Saraswathy,Savithry ,Gayathri in the sun and in all who worship her in sun as
Brahmanishta.And then the gold becomes not mere metallic gold of value ,but the thought
processes of so many Brahmins assembled ,which should come out through their swara or
vaikhari vaak (saraswathy)so that it can be heard and shared.So,Yajnavalkya says he is
desirous of that process .Yajnavalkya is the lover of Saraswathy .And his disciples name is
given as Saamasravas or the one who hears the saama. Therefore the swararnava or the
suvarna of the words of the assembled scholars is what yajnavalkya loves and he is actually
giving that opportunity to the king. Because the moment the king announces an award for the
best brahmanishta,it is evident that he wants to test all of them and by being silent , due to
fear of being defeated, the other Brahmins were denying him that opportunity of hearing and
listening to their words.So,Yajnavalkya with dual purpose say this word. By saying that I
only desire the cows with gold, he took away the fear in the other Brahmins hearts and they
started to argue and the king had an opportunity to listen and determine himself. So
Yajnavalkya was awarding the king the desired blessing.Janaka is gokami since he desires to
hear the scholarly words of the Brahmins. Once when Narada asked Krishna whose
Vishnubhakthy is greatest Krishna enacted as if he is having a stomach pain. And no one,
including his wives were confident enough to try their luck because the medicine was the
dust from the feet of the greatest Vishnubhaktha.Even Narada doubted his own greatness.
Then surprising him, the gopikas of Vrindavan ,each and every one of them sent their dust
from feet without a doubt that they were the true and the greatest bhaktha.The dust of a
bhakthas feet is greatest for Krishna. And the words of a Brahmanishta is greatest for Janaka.
Thus ,the opportunity to immerse in the Suvarnatheertha of the scholars swara was given by
Yajnavalkya to Janaka ,while Janaka gave only 2500 pala gold and 1000 cows to
Yajnavalkya, which as asanyasin is of no value to him .So this is a mutual giving of alms to
each other. One physical wealth and another spiritual wealth.
Manthra 3.
Yaajnavalkyethi hovaacha yadidam sarvam mrityunaaptham sarvam
mrityunaabhipannam kena yajamaano mrityoraapthimathimuchyatha ithi
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hothrarithijaagninaa vaachaa vaagvai yajnasya hothaa thadyeyam

vaaksoyamagni:sa hothaa sa mukthi:saathimukthi:
Yajnavalkya, here everything is grasped and swallowed by Mrityu.Mrithyu has conquered
everything. Even after being conquered by Mrityu,with what the Yajmaana liberates himself?
By the Rithwik called Hotha and by word. Word itself is the Hotha of yajna.Word itself is the
Agni.Agni is mukthi.Agni is Hotha.It is Athimukthi. In Udgeethaprakarana we saw how a
Yajmana gets liberation from the Pankhtha(5) in a condensed form. Here it is about to be
elaborated. The rithwiks who participate in yajna,the fire which we kindle, the yajnasaala,
prapancha,all living and nonliving things have an end .They have death. Death have won over
all physical things .So, how can a person get liberation from death and attain amrithathwa by
using such temporary things which are having death. Getting liberated from death is
athimukthy and to get that how can one depend upon things which are already conquered by
death (which are transient). According to sruthi “Yagno vai yajmaana:”There is no difference
between yajna and yajmana.The one who is doing yajjna and the yajna(doer of karma and
karma)are one.Hotha is yagna.The word of yajmana and of Hotha(yajna)is thus same. That
word or vaak is being dedicated to agni which is also vak by sruthi.”Agnirvai Vaak”.
Agnirvai Hotha.
In this way, the yajna,yajamana,the word ,the hotha,the Agni are same. By Agni,in Agni,Agni
is dedicated. By word, in word ,word is dedicated .So homa is this act of dedicating in the
One ,the Agni or vaak . Only when things are seen as dual or many and as separated by
several upadhi,they are destroyed by death. In the adhidaivika sookshma or subtle form
everything is Agni or energy, and word is that Agni within .When one know this oneness, one
gets athimukthy. Hotha as Agni is mukthy.To visualize hotha as Agni is liberation.
Agniswaroopadarsanameva sarvamukthy:If one knows everything as Agni,one will not have
special dislike or like for anything .By that nonattachment one gets liberation from death. All
adhyathma and adibhouthika are divisible by death .The adhidaivatha being energy or light
itself is indivisible eka and in that energy of light is the sound or Vak situated as eka.Being
aparichinna and indivisible, that ultimate energy which is unmanifested as cosmic Agni or
energy is manifested as the bioenergy of vaak in humans. Thus cosmic and bioenergy are eka
and unmanifested and the word is its manifestion.The vision of their abheda(no difference)
itself gives one liberation. It was said in Udgeethaprakarana also. There it was said the
Mukhyapraana is mukthisadhana.The mukhyapraana is energy and that itself is the vaak.By
the word, or vaak, the one who crossed mrityu is resplendent and he crosses beyond that
.(Mrityu prathikraanthodeepyathe).
Manthra 4
Yaajnavalkyethi hovaacha yadidam sarvamahoraathraabhyaamaaptham
sarvamahoraathraabhyaamabhipannam kena
yajamaanohoraathrayoraapthimathimuchyatha ityadhyuryunaarthwijaa
chakshupaadityena chakshurvai yajnasyaadhwaryusthadhyadidam
chakshu:sosaavaaditya:sodhwaryu:sa mukthi:saathimukthi:
Yajnavalkyaa,All that is seen here is pervaded by day and night. Everything is won over by
day and night. How does the Yajmaana,though attained by Day and night, get Adhimukthy
from them?
By the Aditya,who is Adhyuryu ,the rithwik and by the chakshus(eye).The eye of Yajmana is
the Adhyuryu.That eye itself is surya.That is Adhyuryu.It is mukthy and athimukthy. The
animate things and their karma are controlled by diurnal and nocturnal factors. Human beings
look at day and night even for karma like darsapoornamaasa.For such and such a karma, for
such and such a rite, such and such a time or kaala is decided .(even for rendering ragas this
rule is followed)Not only that. When an event (a birth,death,a marriage etc)happen its time
and muhurtha is recorded correctly .From such calculations of time ,even the graham like
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earth, not even Brahma, Vishnu has no liberation. Even they have ahorathra ,though its length
is different ,according to kalpaganitha.So,how can a yajamana become beyond Kaala or time?
Sankara says:-There are two forms (dwiroopa)for kaala.One is Ahorathradi lakshana.The
other is Thithyathilakshana.(solar and lunar).In this sloka ,mukthy from ahorathradilakshana
(solar)and in the next sloka from thithyadisadhanalakshana (lunar)is explained. To take birth,
to increase by karma,sleep,to die –continuing this cyclical process is dependent on kaala/
time. The goal here is to get liberation from this process.
The eye of Yajamana=Adhyuryu=Surya Sun gives light on one half and darkness on the other
half of a graham and that is our ahorathra /day and night. But sun is always bright and there is
light only in sun. Therefore people who sit in and live in the graham(earth)and try to study
the relative motion of the graham with sun will be always dependent on the saayana (with
ayanam )and ahorathraroopa kaala.They are bound by it. But the sun as Suryanarayana do not
have this bondage. Not any change or ayana,not any darkness either. It is fixed in relation to
the graham, and is always bright and light. A people who understands this has reached the
heliocentric sasthra from a geocentric sasthra and upanishadic rishi points out that ,millennia
before this was recognized by the western science. And this has lead human beings to a
science of light which is nirayana(without ayana or travel/change)and only light (science of
light /optics).Thus the rishi equates eye with sun. And SuryaNarayana is Akshinarayana itself
means there is no difference between the light ray(the source)and the eye(the receiving
organ). Now ,to connect the cosmic light in sun with the biological light or energy in
Adhyuryu,the Naranarayana is attempted. Thus adhidaivika is same as adhyathma energy.
Only when we do manana (analytical reflection)like this we escape from the kaala which is
ahorathralakshana.The yajmana does this through Adhyuryu.
Manthra 5.
Yaajnavalkyathi hovaacha yadidam sarvam poorvapakshaaparapakshaabhyaamaaptham
sarvam poorvapakshaaparapakshayoraapthimathimuchyatha ityudgaathrithijaa
vaayunaa praanena praano vai yajnasyodgaathaathadyoyam praana:sa vaayu:sa udgaathaa
sa mukthi:saathimukthi:
Yajnavalkyaa,Everything is pervaded and won over by poorvapaksha and aparapaksha. And
how does yajmana get liberated from them?
By the udgaathaa,the praana who is Vaayu himself.The praana of yagna is Udgaathaa. Praana
is udgaatha.It is vaayu.It is mukthy and athimukthy.
Sankara said ,the manthra is about the two paksha with lakshana of thithy.Then why is not
moon mentioned here? Here vaayu and praana are mentioned instead of moon. In
Udgethabrahmana we saw,the udgaatha does udgaana with skin, and praana and the body of
praana is aapas(waters)and its jyothiroopa(form of light)is chandramas(moon).Praana or
praanavaayu has its form in moon . Therefore it is said that praana is thithyadilakshana.With
poorvapaksha and aparapaksha . The body of praana is aapas or water. The oceans, the rivers
and other water bodies, the watervapour formed by it ,and the clouds with water vapour
condensed in them, and the anthariksha through which the clouds move are all included. The
water cycle is because of this and the life on earth is possible only with this vaayumandala
and the jalamandala formed ,through action of agnimandal of surya.When the winds are
strong(South west monsoon) rain happens which produce vegetation or food for all living
things directly and indirectly. The ocean rise in tides when a full moon or new moon happens.
Thus winds ,oceans, atmospheric vaayu and its pressure and movement are related to moon
(and mind) and life.Sankara says, because of this when other sasthragna say in the form of
Chandra, The successors of Kanwa(Kaanwasakha)say as praanaroopa. Time reflects life and
death of all. The gnani wants to reach a deathless amrithathwa state which has to be timeless
too. For that purpose ,for a Brahmagnanai ,the calculation of a calendar is only relative for
the day to day performance of dharma. Therefore Sankara,though being a sarvagna ,who
 683 
 

knows kaalavidhaanasasthra,do not spent time or effort for the relative classical physics part
of jyothisha. In one of the Jyothisha seminars I heard a great scholar saying that Jyothishi are
more intelligent than Sankara ,since Sankara did not know jyothisha ,even though he was
asarvagna.The argument is selfdefeating.If one has to be called a sarvagna,and attain
gnaanapeeda,in those days one has to know all sasthras .It was not the namesake gnanapeeda
award that we give nowadays.Sankara got it by his sarvagna nature means he knew all sasthra
and his references to the jyothisasthra are proofs for this in his commentary. The same
process of questioning by a poorvapaksha and answering by the aparapaksha ,as we see in
Janaka’s court was prevalent in 8th century India also. To search for the
phalabhaagajyothisha in a higher text of relativistic and quantum astrophysics is like
searching for a primary school child’s lesson in a postgraduate text. It is the prana in the two
paksha(two fortnights)of moon like two wings of a bird that function as praana.And it is these
two paksha that function in two sides of an argument one pulling up and the other pulling
down. One is prana and the other is apaana.The praana is udgaana because it pulls up.Apaana
is pulling down to the cyclical birth and death cycles.
Manthra 6.
Yaajnavalkyethi hovaacha yadidamantharikshamanaarambhanamithi kenaakramena
yajamaana:swargam lokamaakramatha ithi brahmanarithijaa manasaa chandrena mano vai
yajnasya brahmaathadyadidam mana:sosou Chandra:sa brahmaasa
mukthi:saathimukthirityathimokshaa atha sampada:
Yajnavalkyaa,The anthariksha looks like without a beginning. Then by which attack does the
yajmana attack swargaloka and wins over it ?By Brahman ,the rithwik and by mind and
moon. Mind is Brahman. It is moon. It is mukthy and athimukthy.It is sampada. The word
anaarambhana(without aramba or beginning)has a paadabheda analambhana(without alamba
or support). Anthariksa has no beginning or end and there is no support to it. No pillars for it.
So how can one determine where it begins and where it ends. What are its paridhi(or limits/
diameters).Without knowing the limits/boundaries of an empire one cannot cross over it and
conquer the neighboring one. The one who sits in the earth is trying to conquer the swarga
(suvarloka)through the intermediate anthariksha.For that he has to determine its limits first.
But it seems without end, or beginning, without any supports and to determine its paridhi
(written usually in Sanskrit texts as PA and later taken by west as Pai ) one has to find out a
method. That method is a process done in the mind ,about the Chandra or moon being the
unit of measurement .The yajmana has to use this measurement of Chandra with his mind as
a support to get beyond the anthariksha and to reach the loka beyond it (suvarloka). To cross
something which is not visible ,without any support from the physical sense organs one has to
depend upon the mental faculties alone. Start from ones own mind. Mind is the tool for it.
Mind has two properties. It can fly like winds. It can sit silent without movement in total
chithavrithinirodha too. The adhyathma mind in us is reflected by Chandra here as its symbol
.Because moon also has druthagathi (speed of travel is more)and revolves around earth within
just two paksha as said in the previous manthra.But it seems quiet and cool and pleasant
when you look at full moon in Samadhi. It is the tool for measurement for our mind to
measure anthariksha and its paridhi and to cross over beyond. This is not new for the modern
scientists. They know this as scientific truth.But,one must remember that this discussion
happens in the empire of Janaka ,before the Ramayana times and the rishi are discussing this
modern scientific truth even at that date.
Here a new word is introduced in the manthra which is not seen in previous manthras.It is
sampada.It means generally, getting great effects for small karma like agnihothra etc.Gain of
high value for a lower value is sampada.So here we are using a lower unit for getting a higher
unit or effect. Even for those people who do sadhana with great effort and sincerity, getting
the desired effect is rare . To do the rites of Aswamedha ,raajasooya are difficult even for
 684 
 

experienced experts in sasthra.But the same effect is obtained by all human beings, of all
regions, races without class/caste differences if he/she performs sampada. Majority of people
cannot perform a raajasooya,because of lack of money, lack of opportunities, lack of
knowledge or intelligence and some other reaons.But they get the effect of rajasooya if they
perform sampada.My sampada which is a mental function, the yogi who controlled his mind,
cross the anthariksha.For this travel in sky(aakaasagamana)in the endless,beginningless,
supportless sky, mind finds out these supports with help of intellect. Which are they? The
vishuvathsampada and the nakshathrapaada through which the moon moves as we look from
earth. Start from a specific nakshathra,in a vishuvath line/rekha, supposing that is the
arambha(beginning of the movement)and measure the speed of moon to reach back there ,and
from the days calculate the distance and by such a unit know the measurement of space-
time(anthariksha,sky,time)and after that go beyond their paridhi to timelessness .All this is
done by mind alone. Therefore mind, its unit the moon, and the timeless Brahma are equated
with the sampada.The lower unit with which to measure a higher unit.
Manthra 7
Yaajnavalkyethi hovaacha kathibhiriyamadhyagrimhothaasmin yajno karishyatheethi
thisrubhirithi kathamaasthaasthisthra ithi puronuvaakya cha yaajyaa cha sasyaiva
thritheeyaa kim thaabhirjayatheethi thathkinchidam praanabhrudithi
Yajnavalkya, With how many Rks are the Hotha about to do his karma in today’s yajna? By
three Rks.
Which are they?
First Anuvakam,then Yajyam,and third sassyam.
What does the doer gain by them?
All that rules the praana.
The first question is on samkhyavishaya(about numbers)The Rks before beginning the yajna
are anuvaaka or puronuvaaka,And during the yajna are yajya,and the sthuthi or sthothra after
the yajna are sasya.These are the three jaathi (class)of Rks. The questions are in order
pertaining to Samkhya(number) their jaathi(class or set)and their effect. When everything that
has pranna is mentioned everything in the three loka of bhurbhuvaswar(earth, heaven and
anthariksha)are meant. By the samkhyasaamaanya (general number)which is sampada,
everything is won. By zero, number and successor all the objects in the prapancha won over
by mathematical rule.Brahma,jeevan,successor (0,1,1…….1)covers all jeeva in the three
kaala or times(in past, present and future).Jeevan is a jaathy here because it included
mrigajaathi,pakshijaathi, maanavajaathy etc.Jaathy thus means that which is jaatha(or born).
and it does not mean a lower or higher grade in hierarchy in Sanskrit language. Whenever a
people start to do morphological classification they have to use certain terms for identifying
each class of living things and in Sanskrit this is a word denoting a family. The genera and
species in each jaathy were then identified by their thriguna and the qualities due to the
thriguna and the respective morphology .
Manthra 8
Yaajnavalkyethi hovaacha katyayamadhyadhyuryurasmin yajna aahoothirhoshyatheethi
thisra ithi kathamaasthaasthisra ithi yaa huthaa ujjwalanthi yaa huthaa athinedanthe yaa
huthaa adhisesthe kim thaabhirjayatheethi yaa huthaa ujjwalanthi devalokameva
thaabhirjayathi deepyatha iva hi devalokaa vaa huthaa athinidanthe pithrulokameva
thaabhirjayathyatheeva hi pithruloko yaa huthaa adhiserathe manushyalokameva
thaabhirjayatyadha iva hi manushyaloka:
Yajnavalkya,How many aahuthy will be dedicated in today’s yajna by This adhyuryu,?
Three.
Which are they ?
 685 
 

The ones which become lighted up when dedicated, the ones which will produce sounds
when dedicated, the ones which will go down into the fire when dedicated.
By them what does he gain?
By the enlightened ones the devaloka,by the ones making sounds the pithruloka and by the
ones which goes down the earth.
When samith,ajyam and ghee are put in fire the fire become lighted up and increase. When
we burn our ancestors’ dead bodies in the funeral pyre the sounds come and like that when
the ellu(thila)is put in fire it produce sounds . Soma, milk and other liquids like water goes
down into the earth. Agni goes up when it is enlightened. That is devaloka.Rain comes down
. Therefore water comes down to earth. Whatever enlightened is lighter and goes up, and
whatever is dense is attracted by earth and it comes down(gravity).In between these two loka
are the pithruloka or Anthariksha which binds these .From the body made of flesh comes the
vaikhari(vak)or sound as language and music. The pithru ,getting the effects of their karma in
the palace of yama make Rodhana(cry).This sankalpa is from the fact that the body in funeral
pyre makes different sounds. And thila and other things which make sounds is considered
related to pithruloka and used in rites of ancestors. The three properties of light things going
up, heavy things coming down due to gravity and the atmosphere with winds(prana)agni(heat
of sun)and water(watervapour as clouds)making sounds of thunder these classifications were
made.
Manthra 9.
Yaajnavalkyethi hovaacha kathibhiragramadhya brahmaa yajnam dakshinatho
devathaabhirgopaayatheetyekayethi kathamaa saikethi mana evepyanantham vai
manonanthaa viswe devaa ananthameva sa thena lokam jayathi
Yajnavalkya,Through how many devatha,the Rithwik on the right(dakshina)side protects
today’s yajna?
Through only One.
Which is that?
Mind. Mind is anantha.Viswedeva are anantha.Therefore attains Ananthaloka.
How many devas ?Was the question. Naturally the answer will come in plural. And a person
who has not reached the Oneness of all things might answer the number of viswedeva which
are 33 crores in number. The idea of Aswala was to win over Yajnavalkya at this juncture as
he expected Yajnavalkya to answer there are 33 crores of viswedevas calculated but there are
more and their number is endless omega. But yajnavalkya gave the right answer as Eka.
Sankarabhashya here says that the protection of the yajna is by the dhyaana of the mind
alone. The mind and the vaak(word)are the two paths of the yajna. Brahman is the rhithwik
who purifies mind with the process of dhyana. Therefore it is with that purified mind the
protection of yajna happens. (Manasaa hi gopaayathi Brahmayajnam).Mahavishnu is
Yajnaroopa and protector of yajna.Protection is meant by the word Gopaayathi.That is why
Vishnu was born as a Gopaala.
Manthra 10.
Yaajnavalkyethi hovaacha katyayamadhyodgaathaasmin yajne
sthothreeyaa:sthoshyatheethi thisra ithi kathamaasthaamsthasya ithi puronuvaakyaa cha
yaajjyaa cha sasyaiva thritheeyaa kathamastha yaa adhyathmamithi praana eva
puronuvaakyaapaano yaajyaavyaana:sasyaa kim thaabhirjayatheethi prithivilokameva
puronuvaakyayaa jayathyantharikshalokam yaajjyayaa dhyulokam sasyayaa thatho ha
hothaaschala upararaama
Yajnavalkya,How many sthotra will the Udgaatha do udgaana within today’s yajna?
Three.
What are they?
Puronuvakya,yajya and sasya.
 686 
 

What is its truth with adhathma(jeevathma ).

Puronuvakya is praanan(wind),Yajyam is apaana,sasyam is vyana.
What is gained by them? By puronuvakya(praana)one attains this earth. By yajya one attains
anthariksha.By sasya one attains devaloka.
By past karma one comes back to earth .By present karma one gets into the world of
ancestors. By the successors karma one attains devaloka or heavens.
The answers were all correct. And hence Aswala became silent.
Brahmana 2 .Arthabhagabrahmana.
Manthra 1.
Atha hainam Jaarathkaarava:Aarthabhaagha:papracha yaajnavalkyethi hovaacha kathi
grahaa :katyathigrahaa ithi . Ashtou grahaa ashtaavathigrahaa ithi ye theshtou grahaa
ashtaavathigrahaa:kathame tha ithi
Then Arthabhaaga,the one born in the lineage of Jarathkaru,and son of Rithabhaaga started to
ask questions.
Yajnavalkya,how many graham and athigraha are there?
8 graha and 8 athigraha.
Which are they?
Manthra 2-9 are the answers to this question.The graham means that which is grasped or
cognized. It is now understood and translated in English as a planet but the original meaning
is that which is grasped(cognized).That which is beyond the grasped and cognized is the
athigraha.Thus both graham and athigraha are simultaneously vishaya and vishayi.(sine the
one which gives more cognizance, and the one who gets more cognizance are both graham
itself).Those who makes us cognize about the laws of universe is the graham starting from
sun ,moon ,mars etc .The one which cognizes it is the mind with its organs of senses . The
vishaya of this is the liberation from mrityu which has two lakshana of kaala and karma.
Therefore,which is that mrityu from which one has to get athimukthy?That which happened
due to natural attachment to vishaya and divisible into adhyathma,adhibhootha and
adhidaivatha, and with lakshana of graham and athigraha.(sankarabhashya).
Udgeethabrahmana spoke of aditya etc.To liberate from samsara which is of sadhya and
sadhana forms one has know with mrityu we are bound to it. Only one who is bound need
liberation. The nature of athimuktha was said. But the nature of mrithyu and its form which is
not liberated from mrityu and athimrityu is not said so far.
Hunger is death.(asanaayaahi mrityu).It resides in the agni of Aditya.Though it is eka ,it is
aneka too.(eko mrityur bahavaa).Only the one who becomes one with Aditya gets athimukthy
from death. Because in sun the associations of vishaya and vishayi ,or the adhyathmika
graham and athigraha does not exist. The body of mind is the dyo(sky)and Athman of mind is
Aditya(sun).Mind is graham and the athigraha which cognize it is kala(time).Similarly apana
is grasped by prana,word is grasped by name and form etc.The process of graasa or grasana is
the grahana(what we now translate in English as eclipse). Whichever is the cause for
pravrithy(karma)does not become cause for nivrithy(liberation).It is this well thought out idea
that is proved by this chapter.
Some people say that all the rituals and acaara are for getting liberation from bondage. Their
argument is that with such good karma ,more and more higher janma are obtained. That
means the higher janmas should have higher deaths. Rising from a low janma to a higher one,
falling from a high janma to a low janma are not mukthy or liberation.Sankara calls it
Apekshiki gouni state . (Relative and secondary state only).He says: The taking up of a
higher janma is to get liberated from that also. Not for remaining at that state itself. Therefore
the attainment of a interval between two janma as a bardo state is not the mukthy at all. To
have absolute mukthy one has to lose all the dualities (dwaitha) and get the advaitha or EKA
bhaava .The concept of a lower janma ,a nhigher janma and a lower death and higher death
 687 
 

etc are all dwanda or dualities and are against liberation or mukthy.One has to get out of such
limiting concepts. The one who desires a graama(village)has to do yajna.The one who desires
cows has to do yajna.Such karma are for getting something of this world only and they have
no relation with mukthy,says Sankara categorically. If a karma is done for getting liberation,
in it desires of village,cow,wealth ,worlds , swarga or any other desire for the fruit of karma
will not be seen.
Poorvapaksha here brings two nyaaya.1.Kulyaapranayanyaaya which is related to making
canals for irrigation of fields
2.Aalokanyaya which is related to optics. A lamp lighted up for seeing or identifying a
particular object reveals not only that object but all other objects in the room. That is the
aalokanyaya The canal is made for getting water. But one has to dig in stages and only at the
final stage one gets water and not by the first dig itself. It is like that a jeeva does good karma
for a time and then attain moksha gradually(kramamukthy) Sankara accepts both these
arguments .He says all good karma are acceptable for a good effect. His argument is at a
subtle philosophical level .. Indriya,their vishaya,the karma done by the indriya-In this way,
the death which is karmalakshna is a bondage. To get liberated from the bondage ,one must
first have the awareness that this is bondage. It is to create that awareness, that knowledge
,that the sasthra speaks of the indriya,vishaya and their karma. Without understanding this, to
misunderstand these karma are the path for absolute mukthy,is against logic. That is why
Sankara questions the karmakanda.Jeeva is simultaneously liberated and in bondage .In that
context even the Ardhajaratheyanyaya does not help the argument according to him.
He says not only the death with karmalakshana,but death with kaalalakshana (time)also is a
bondage.(Mrityorathimukthir vyakhyathaa kaalalakshanaath karmalakshanath).From the
time of a worm, time of an elephant is different. From a human time the time of a deva is
different. From a devas time the time of the Brahma is different. This type of differences in
time shows the relative character of time.(Apekshiki gouni sthithy).To escape from this
relativity of time ,the concept of such divisible time and its bondage should be lost now ,in
this life itself. That means one should know principles of astronomical and astrophysical time
and its relativity ,if one has to escape from bondage of the limited human life span. About the
words graham and athigraha.Sankara says are these words known or unknown? On this earth
there are no known objects with such specific names graham and athigraha and therefore it is
a special problem .If they were known objects ,how many graham and athigraha is a
superfluous question. If they are unknown objects ,the question what is graham and athigraha
and how many of them exist ,would have been the question. But the question straight away
starts: how many Graha and athigraha are there. Only if there is preexisting general
(samanya) knowledge of an object or a subject, its visesha(special)knowledge and question
regarding that happens.(Classical astronomy must have well-known and general theory of
relativity is understood about its laws before one launches upon the special laws).For
example if someone asks “Which of these Brahmans belong to Katha groups and which to
Kaalaapa group”, the pre-existing knowledge of what is katha and kalaapa should be there.
The graham has to be graheetha(grasped)if the question of moksha(liberation)of it to arise
,nothing to say about athimoksha.The words samukthy and sathimukthy is used twice,
that shows the knowledge of graham, its grahana and the liberation were known previously.
(What we now call a planet ,its eclipse and then liberation from the grasp). That is why the
question of how many graham and how many athigraha is asked.Sankara says ,there was a
confusion among scholars of Yajnavalkyas time about the number of graham,. Some people
considered only 4 graha and others considered 8 graha .But Yajnavalkya gives the answer 8
graha and 8 athigraha.That means ,this time of Yajnavalkya is before the concept of
navagraha (9 graha)which appears in Indian ancient astronomy.(compare with
Moorthamurthabrahmana and sisubrahmana’s number of pillars).Arthabhaga is the
 688 
 

descendent of Jaralkaru and therefore of a great naagavansa.(sister of Vaasuki ).The graham

and grahana in the form of a divine figure of 8 pattern , called naagakettu (bondage of the
naaga)is represented by the kranthipatha. Therefore the question is about that figure of 8 ,and
its bondage ,and the shadow of graham and athigraha that is caused by this figure of 8 ,and
liberation from it and comes from a person belonging to naagavansa itself.The rishi is son of
Ritha(Rithabhaga)or truth .Rithabhaga means part of truth only. The son is Arthabhaga ,part
of sorrow.
Manthra2 to 9
Praano vai graham:sopaanenaathigrahena griheethopaanena hi gandhaanjighrathi(2)
Vaagvai graha:sa naamnaathigraahena griheetho vaachaa hi naamaanyabhivadathi(3)
Jihuaa vai graha:sa rasenaathigrahena grihotho jihuayaa hi rasaan vijaanaathi (4)
Chakshurvai graham:sa roopenaathigrahena griheethaschakshushaa hi roopaani
pashuthi(5)
Srothram vai graha:sa sabdhenaathigrahena griheetha:srothrnaa hi sabdaansrunothi(6)
Mano vai graha:sa kaamenaathigrahena griheetho manasaa hi kaamaan kaamayathe (7)
Hasthou vai graha:sa karmanaathigrahena griheetho hasthaabhyaam hi karmam karothi(8)
Thwag vai graha:sa sparsenaathigrahena griheethasthasthwaa hi sparsaan vedayatha
ityethe ashtou grahaa ashtaavathigrahaa(9)
Prana is graham and is grasped by apaana.With apaana ,the praana grasps smell.
Vaak graham. It is grasped by naama .By vaak names are said or grasped Jihua graham. It is
grasped by athigraha rasana.By jihua rasa are grasped. Ckakshus graham. By roopa it is
grasped. By ckakshus roopa are seen.(grasped)srotha graham Grasped by sabda,athigraha.By
srotha sabda is grasped. Mind graham and grasped by athigraha kaama.By mind kama is
grasped.Hastha graham. Grasped by athigraha karma. By hands karma is done (grasped).
Thwak graham. Grasped by athigraha sparsa (touch)By skin ,the touch is grasped. Thus 8
graha and 8 athigraha.The graham is athigraha for the athigraha.That is each graham and
athigraha mutually grasps or eclipses the other and understands it .Thus the karma or function
of experiencing is also associated with these two .This ashtabandha is the pavithra bondage
(ring) which a Brahmin wears while doing all sacred rites and it is called the naagabandha.
Vishayam vishayi
1praana apaana
2vak name
3toungue taste
4.eye sight
5.ear sound
6mind desires
7 hands karma
8.skin touch
Because of the mutual graham,athigraha state(vishaya vishayi)this can be drawn as a four
petaled or a four bhuja(chathurbhuja)represented in Brahmi lipi by the Ka .(Kakaararoopa is
the Brahmanda).Later on it was drawn as an 8 pointed 8 petalled lotus.
If one knows the meaning of graham,athigraha,grahana,grahamukthy from these common
examples of the senses, and their karma, which is known by all, the unknown bondage of
kaalapaasa(the tie by the time)which uses the same names for classical astrophysics will be
known and thus we are naturally liberated from time.
Graham Athigraham
Moon shadow of earth
Sun shadow of moon
By shadow of earth ,the Chandra is grasped and human mind thus grasps the rules of lunar
eclipse. And by the position of moon ,our mind grasps (understands)the position of earth, sun
 689 
 

and the nodes. By shadow of moon the sun is grasped. And by that human mind is able to
grasp position of earth and moon(even in daytime when moon Is not visible).Not only the
position of nodes but also the distance and size of the graham and athigraha and their
relations are grasped. Thus from two known things the unknown third is understood. The
nodes or Rahu and Kethu are called Preshyapaasa or the ones who tie up this bondage. When
there is mutual understanding between the graham,athigraha and their relation, this bondage
is naturally known and one is liberated from it. But the grasping of this truth and its
awareness, wisdom and liberation from lack of knowledge everything happens in human
mind ,which is on earth. Therefore both bandhana and moksha are in human mind only. To
be bound by karma and kaala ,or to be liberated from them is within the mind itself.
Therefore the tie as well as liberation is mind.(and that is on earth. Hence equated with earth).
But why did Yajnavalkya did not mention the graham of the sky ,and mention only the
graham of the body and their ashtabandha(8 bondages). In the sky there is eclipse of 8 graha
seen and understood by Indian astronomers.(sun,moon,mercury, mars,venus,Jupiter,
Saturn,earth).But of these 7 graha(except earth)only show the phenomenon to human on earth
,because of their shining nature and reflected lights. To understand that the same happens to
the dark green planet earth ,on which we reside, the external sight is not enough. For it an
internal eye or analytical mind is needed.Therefore,human being ,being part of this earth
which is our truth (Rithabhaga)as well as our misery(arthabhaga),looks inside to know
oneself ,the grasper of all these 8 bandha.Thus he finds the 8 indriya mentioned above and
their grahathigraha relation and karma and their bandhana and gets liberation from them
.Only then the liberated mind can go beyond .Beyond time and death. The bondage is the
thamas or darkness of lack of self awareness .The cause and effect of its nature is analyzed by
the intellect that is sathwik and enlightened. From what do I (mind )need liberation? From
these indriya and their bondages to external vishaya and their karma due to which bondage is
perpetuated. Therefore ,for a intelligent human being who wants to know ones own
limitations caused by the limited indriya,their vishaya and wants to go beyond them ,goes
deep and turn inwards into the analytical mind(leaving the external sights etc)and the first
step of this internal quest is here mentioned by Yajnavalkya.When Arthabhaga asks about the
external vishaya of graham and athigraha pertaining to the solar system, they being well-
known vishaya in a gathering of scholars,Yjnavalkya is directly entering into the unknown
vishaya , the Athmagnana through the intelligent mind, comparing each of the senses and
their vishaya as graham and athigraha and the problem of their bondage as the eclipse.
Because the subject of discussion here was not the external vishaya like classical astronomy,
but whether the sage is Brahmagnanai or not. And Arthabhaga is misdirecting the discussion
to a very basic concept of astronomy which all the astronomers and even the commoners of
this land knows from day to day experience.
Manthra10
Yaajnavalkyethi hovaacha yadidam sarvam mrityorannam kaa swith saa devathaa yasyaaa
mrityurannamityagnirvai mrityu :sopaamannamapa punarmrityum jayathi
Yajnavalya,Whatever is seen here is the food for mrityu.Which devatha makes mritue itself
its food? Agni is mritue.It is the food of water. The one who knows this wins over after
deaths. The manifested universe is the food of mritue and we see everything having an origin
existence and then death. All are grasped by mritue as it was said in the graham,athigraha
relation. Then if mrityue is graham which is its athigraha.What is said as
“Mrityurupasechanam” by katopanishad must be that devatha.The devatha,whose upasechana
Is mrityu. If one say mritue is grasped by mrityu itself then the fault of ad infinitum will
come. It will be endless like the question” Will you get the needle”forever.If no answer was
given as said in graham athigraha law, liberation from mritue will be impossible. Only when
 690 
 

get liberated from the graham athigraha bondage one become liberated. And then its meaning
is the death of death .Thus Yajnavalkya is cornered by Arthabhaga.
Then Yajnavalkya avoiding the ad infinitum by avoiding the mritue of sarvamritue gives an
answer.Agni can destroy everything therefore agni is here equated here as mritue.That fire is
quenched by water. Therefore agni is food for water.Mritue has a mritue. When all the born
things out of graham and athigraha are eaten by that death of death bondage of death ends.
Liberation from samsara happen. The bondage is graham and athigraha.When it is absent it is
moksha.Samsara which is the root of graham and athigraha is mritue.Mritue’s mritue is the
amrithathwa which eats graham and athigraha.And that amrithajala or rasa is drank by
Raaho(the reverse form of the middle two letters of Ahorathra)which is the death of death.
The grahaka of graham, and athigraha,is this earth ,as a great serpent which is having plenty
of water. The one which has ahorathra due to her movement. The water in her had made her
amritha,and the water in her makes her susceptible to yugapralaya.By that water mritue of
agni happens and by that water she conquers death and gets eternal life. By this process she
has made all the living races eternal and amritha.By this gnana the human beings, her
children also gets amrithathwa by eating death by death.
Manthra 11
Yaajnavalkyethi hovaacha yathraayam purusho mriyatha udasmaath
praanaa:kaamanthyaaho3 nethi nethi hovaacha yaajnavalkyothraiva samavaneeyanthe sa
uchruayatyaadhyaayatyaadhmaatho mritha:sethe
When such a liberated person die, would his praana too have uthkramana? no,No.They
become one with him and merge in him Expand and floats. And floating ,lies as if dead. The
absolute vision of death eaten by death is the sath of darkness eating up all the lights .The one
who visualize this is liberated. From him, in the form of vaak,name,(which are graham,
athigraha form)which are seen internally as the vaasanaaroopa,and useful go up or not? Here
also the question is deliberately constructed to mislead the person who gives an answer. If
one say ,yes .then there is up,below,ucha,neecha etc and one is accepting such relative
dualities. But Yajnavalkya repeated nethi nethi twice ..And he also said the reason for his
negation. The graham and athigraha in a liberated purush emerge in himself, and does not go
up or go down. In that layana(merging)the body of the mukthapurusha expands and by
expansion floats .Like waves in an ocean ,we feel that it goes up and down. But it is not up
and below movement. It is the expansion of the water which is reflected on the surface of
water .(just like a dead body floats on water when the elements expand due to degradation
/degeneration ).The expanding nature of universe, its nischala,nirayana ,floating in
spacetimecontinuum,and the illusion that creates in human mind as if there is up and down
movement (in saayana motion)-These are the merging of all prapancha in amrithathwa ,or
satha,which look like death, but is not death, but death of death (amritha).The one which is
liberated from bondage has no movement(gamanaseela).It does not go anywhere. When there
is no gamana, dik,desa and kaala ,there is no gathi also .(Bandananaase mukthsya na kwachid
gamanm ithi vakyartha).The graham and athigraha or the indriya and their vishaya ,the
effects and their causes have merged totally in himself. When cause is merged, the effect
does not sprout again. This is further explained in next manthra.
Manthra 12.
Yaajnavalkyethi hovaacha yathraayaam purusho mriyathe kimenam na jahaatheethi
naametyanantham vai naamaananthaa viswe devaa ananthameva sa thena lokam jayathi
Yajnavalkya,When that purusha is liberated, which does not leave him?
The naama(name).Naama is anantha(nonending)Viswedeva are anantha.The one who knows
it wins many worlds. When one die ,his name is not ending , because it exists in the mind and
word of others. For a liberated one even that name is not important. Everything merges and
dissolves in Brahman. Why name alone does not dissolve? Name is associated with form
 691 
 

(roopa).Even when roopa dissolves ,the name survives, because form is not eternal while
name is eternal. The eternal nature gives it anantha or endlessness.The viswedeva are also
anantha.Since name is anantha,merge with the anantha viswedeva with anantha names, it
conquers anantha worlds. The bondage to graham and athigraha is form of death. And the
liberation of that mritue is moksha.(death of death or great death-kaalakaala or mahaakaala).
The pralaya of graham and athigraha is moksha.Like a lamp.(Prdeepanirvaanavath).Like the
nirvana of a lamp. According to some, the avidya which remains only in name is originated
from oneself (it is compared to dry earth by sankara)and even if disassociated from kaama
and karma and became naamamaathra,even in that muktha state, he lives in a middle
(madhyama) state that is different from paramathman and even that duality has to be
discarded. By paramathmaikyabhavana dwaitha should be removed completely. The ultimate
paramathmadarsana has to begin. To this imaginary middle state they give the name
apavarga. But they should explain one thing. A videha(bodiless)person whose special karana
are all destroyed, how the paramarthadarsana,sravana, manana, nididhyasana happens?
Especially since they say that the dead mans name alone remains. They cannot do this. For a
person who had only avidya while he is alive, if he can get out of that simply by the loss of
his external body, the cause for it also should be explained. He can be said of having oneness
with all dwaitha.Then how he gets the advaitha?A scholar who has adwaitha dies, he
should have oneness with praana,and become jagathathman,and Hiranyagarbha without any
intermediate or middle state..Or,he should have become even when his body was existent, a
viraktha,and facing always the Paramathmanmerge in paramathman during his death. Both
these can happen with the same explanatory effort itself.The methods employed for virakthy
are not the same as attainment of oneness with Hiranyagarbha.By constant meditation (by
facing)of paramathma alone one gets virakthy from other enjoyments. What is gathisadhana
is not the sadhana for gathinivrithy.Gathi is movement.
Cause of movement cannot be the cause of movement less (inertia)state.Nahi yad
gathisadhanam thadgathinivrutherapy.Sankara thus explains the laws of movement and
inertia of modern astronomy .If one gets Hiranyagarbha state or oneness with paramathman ,
only after death of body and becoming only a name, then there is no need to advice
paramarthagnana while one is alive. All these discussions on Brahman and Athman becomes
superfluous then. Brahmavidya is for the living ,to attain all purushartha.Not for the dead.
Now, how does the bondage by graham and athigraha happen?
Manthra 13.
Yaajnavalkyethi hovaacha yathraasya mrithasyaagnim vaagapyethi vaatham
praanaschakshuraadityam manaschandram disa:srothram prithiveem
sareeramaakaasamaathmoushadheerlomaani vanaspatheen kesaa apsu lohitham cha
rethascha nidheeyathe kwaayam thadaa purusho bhavatheetyaahara somya
hasthamaarthabhaagaavaamevaithasya vedishyaavo na naavethath sajana ithi.
Thouhothkramya manthrayaanchakraathe thou ha yadoochathu:karma haiva
yadoochathuratha yath prasasamsathu:karma haiva thath prasasamsathu:punyo vai punyena
karmanaa bhavathi papa:paapenethi thatho ha Jaarathkaarava Aarthabhaagha upararaama
Yajnavalkya,that dead mans vaak merge in agni,praana in vaayu,eye in sun, mind in moon,
ears in directions,Athman in akaasa,hairs in oushadi,hairs on head in vanaspathy,blood and
semen in the waters. Then where is this purusha residing?
Yajnavalkya said:_Soumya,Arthabhaaga,give me your hand. We will decide this alone. Not
in front of this assembly. Both of them stood up hand in hand and whispered. What they
discussed was karma only. They praised karma only.Punya happens in good acts.paapa
happens in bad acts. The son of jaralkaru,Arthabhaga did not ask anything after that. In the
word Nidheeyathe (The treasures are deposited) its recovery is naturally included. When all
things are merged in panchabhootha who takes it back? How is that recovery happening?
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How does a new birth happening? Why does Yajnavalkya say that we will discuss between
us secretly, and not in front of this assembly? The cause of rebirth had been attributed by
different people as
1.Swabhava.(nature)2.yadrichika(chance)
3.kaalam(time)
4.karmam(action)
5.daivam(light, God)
6.vignanamathram(consciousness alone)
7.soonya(the perfect, the void)
If one starts a argument on these various factors in the durbar ,it will be just a show off to win
over the opponent. It will turn the discussion from the real topic to an argument between
different people of different opinions about the rebirth alone(not on paramathman)Therefore,
it is something which can be discussed in secret between the person who asked the question
and the one who answers and clarified. But they discussed only one point of view. The karma
or action. The kriya of samyoga between the couple which again brings out a new body ,and
that was what Arthabhaga wanted to know. This kriya of maithuna was not something to be
discussed in public in a assembly but between Arthabhaga and Yajnavalkya alone.So,the
action of intercourse is cause of a new body. The reaction of each karma or action which we
performs the reason for a rebirth. And that was discussed in secret ,not in public by the two.
We take up a new body which is the result or reaction of our previous actions, through the
action of our parents in unison. Thus the graham,athigraha form of body is with indriya is
aquired.If we had done good deeds we get a good rebirth and vice versa. This theory of
rebirth was acceptable to Arthabhaga who is the race of Jarathkaru ,the serpent race.(Kaaru
being a person who works with his hands include all the artisan class, like goldsmith,
viswakarma, ironsmith etc)

Brahmana 3 Bhujyubrahmana
The bondage with the sign of graham and athigraha was said in the last Brahmana.
Amrithathwa is the liberation even from the cause of that bondage.Mrityu is the rebirth in
samsara being in the bondage of graham and athigraha..Only because of presence of death of
death,amrithathwa is possible. For a liberated thing there is no movement. It is a state in
which merging with oneself happen ,with only the name ,like the nirvana of a lamp. The
bodies of liberated and nonliberated persons have association with the cause. But one
takes rebirth and the other does not. Because ,there is difference in their karma. This was
decided in Arthabhaagabrahmana.By sinful karma one is born in lower animal yoni.By
auspicious karma one gets auspicious janma.Thus we have freedom to select our future
janma.Karma being associated with name and form it is not the place of liberation. Wherever
there is karma, there is samsara, commerce and rebirth. Even a karma done with gnana,and
without desire, is not the way to liberation. All destruction of bondage only leads to moksha.
Bondage is by avidya.Karma cannot destroy avidya.The efficiency in karma is a seen vishaya
.It is seen through 4 vishaya.
1.Uthpathy /uthpaadana(production)
2.Aapthy or gain
3.vikaara or transformation in which one is changed to another
4.samskara or purification
Karma can do only these four and this can be proven by worldly examples. To give a state of
liberation, which is different from the padartha(object)karma is powerless,Sankara says.When
an object is divided continuously at the subtlest state only light exists. Even viswajith ,which
is a yajna done with intention of moksha ,cannot be considered as nishkama .If we take that
logic, it will mean that liberation is never possible.Because,even the advaitha is having a
 693 
 

desire for moklsha just like viswajith yajna.As said in the first sloka of udgeethabrahmana,
yagna including viswajith are not for attainment of swarga etc ,but it is misinterpreted like
that by some. To fix this opinion again, sankara says all these things about the attainment of
effect of karma. Since light and matter being one, no karma can give a different state from
that state of oneness ,and his purpose is to establish this point of view. This point of view has
scientific proof also. Some say the effect of gnana is moksha.And similarly effect of karma
also is moksha.Gnana removes agnana and it is therefore liberation. Karma cannot remove
avidya.Therefore it cant be said as the cause of liberation. Liberation is eternal. It is not
different from the Athmaswaroopa of the saadhaka.To cognize it destruction of avidya alone
is required. Only gnana,and not karma, can destroy avidya.Agnana is the nonmanifestation of
athmaswaroopa.Gnana is its manifestation. Karma is not opposite to the nonmanifestation of
athmaswaroopa.Even when athmaswaroopa is not known we see people doing karma
efficiently. Therefore just by day to day activities and by karma gnana will be gained is a
misconcept according to Sankara.The traditional practices and professions etc are not the
same as Athmagnana. Poorvapaksha imagine liberation with the logic of Paariseshya.
Production,gain,transformation and purification and the endresult (which they call moksha)is
the fruit of vedic knowledge according to them.Sankara says:-The fruits of karma are endless.
And for a endless thing one cannot imagine a parishishta or balance. To decide fruits of
karma and karma which are under the will of human beings cannot be determined by any one.
Because ,no one can determine the timespace and cause of all the desires and wishes of
human beings. The vishaya and the methods to gain them are dependent on those desires and
will of humans. The desires and wills of each living thing, and of each human being, due to
their diversities are endless. And their fruits, and the efforts to gain them are also endless. To
measure that endless anantha is impossible. Therefore the ananthasesham(the balance after
anantha or omega)as the parisishta to be used for taking karma as liberation is mathematically
and logically wrong. Poorvapaksha thinks we can take all fruits of karma in one jaathi(one
class or category)but liberation alone cannot be classified as the fruit of a particular action
.That is why we are calling liberation as the pariseshya and classified it as the fruit of daily
karma.
Sankara says: When you call it as the fruit of daily karma, you have already classified it
under karma. Then what is the parishishta?
Poorvapaksha:-The chathurtha of production,gain,transformation and purification were said.
What is wrong if one can include moksha as one among them ?
Sankara:-Moksha is eternal and it cannot be produced. It cannot be transformed. It has no
nature of matter and therefore cannot be transformed. By its athmaswabhava and its ekathwa
it is always within us. Therefore gain is also not possible. And daily routines are like
Kshaamavathya.The procedure adopted when the house is burned by fire is done in the ishty
called kshamavathya.If a pot is broken during a yajna ,we will just say”Juhothy”and dedicate
it to fire. When a homadravya or water is spilt we pronounce”Agnne juhomi”and dedicate it
to fire,or imagine that it is dedicated in fire. For such karma there is no specific effect or
fruits. And their fruit is certainly not moksha. For sight, the dense light ray gives form. But an
owl does not see form with light. For eye, only sight and never hearing or taste is possible. It
is like this that you are attributing Idam menenaangam samskriyathe power of liberation to
karma.Sruthi say ,greatness is more for Athmayaji than devayaji.In the subject of
paramathmadarsana Manu says:-Samam pasyannathmayaaji”The one who do yajana on
Athman is always and in everything samadarsana.(seeing equality). Athmayaji does certain
daily routines for his purification.–is pronounced while purifying each organ.In garbahoma,
the organs of the embryo in the womb is purified by uttering these manthra while giving
medicines to mother. By this purification athmayaji get s the efficiency to see everything as
equal. For such an athmayajin,it is possible to gain athmadarsana either in this janma or in the
 694 
 

coming janmas.By samadarsana one gets the freedom called Swaaraajya.The athamayaji is a
sabda which depends upon the past gathi.The daily actions with gnana can lead to gnana in
the future and it is to demonstrate this such injunctions are said. Scholars say by the best
sathwiki gathi one gets the state of Brahman,viswajith,dharma,Mahan and avyaktha.Even
they merge in the 5 elements.Bhoothyanupethi panchavai .To say that the body of a
beahmagnanai does not merge in the 5 elements means one has no vedic knowledge at all and
they have divisible intellect(parichinnabudhi)which is dual vision.Sankara says this . This
chapter is not mere arthavaada.It is the explanation of how the same meanings are seen by
advaitha in the meaning of karma which ends in Brahman, and the different Athmagnana .
The karmakanda and karmavipaka vs athmagnana is its subject .The fruits of karma as janma
of a immovable or movable being, as pig,man,horse etc are all due to different karma. The
great karma leads to greater janma and there are more chances of obtaining gnana in them.
The doing of such great karma which leads in the future to gnana are important. To consider
them as the karma with arthavada is wrong. Like “sa athmano vapaa muswidath”He cut his
own flesh etc.They are only arthavaada. The yajna like sarvamedha,aswamedha,viswajith
done with a desire to gain worlds ,gradually they do take human beings to gnana and thus to
Brahman. To do karma for selfpurification,without desires will produce gnana.They make our
body fit for doing Brahmadhyana.(Brahmeeyam kriyathe thanu
1.Does daily karma with desire for fruits
2.Gradually does them without desire for fruits
3.Thus self-purification obtained
4.Athmasamskara produce gnana
5.Brahman which is swaswaroopa is directly experienced
To happen like this in order, stage by stage several janma are needed. Even the direct
experience may not be the correct one. Children by direct experience believe the sky is blue
and the fire insect is fire since it has light. But that childish direct experience
(Baalaprathyaksha) is not true. Therefore to think whatever is perceived by a human being
need not be truth. However much the clever human intellect tries, it cannot do the
enlightenment done by sun ,nor does it have that much light as in the sun. By form and by
action it cannot become equal to the sun in its energy. Similarly however much the human
intellect tries to obstruct the meanings of Veda it will shine forever. Just like the sun. To
show that by fruits of karma samsara and samsarithwa are produced Bhujyubrahmana begins.
Manthra 1.
Atha hainam BhujyurLohaayani :papracha Yaajnavalkyethi hovaacha.
Madreshu Charakaa:paryavrajaama the pathanjalasya kaapyasya grihaanaiva
thasyaaseeth duhithaa gandharvagriheethaa thamaprichaama koseethi sobraveeth
sudhanwaangirasa ithi tham yadaa lokaanaamanthaanaprichaamaathainamabroova kwa
paarikshithaa abhavannithi kwa paarikshithaa abhavan sa thwaa prichaami
yaajnavalkya kwa paarikshithaa abhavan sa thwaa prichaami yaajnavalkya kwa
paarikshithaa abhavannithi
Bhujyu,the Lahyayana asked:Yajnavalkya.We were doing paryavraja through Madra ,as
Charaka.We saw Pathanjali,the Kaapeya there. In his home ,his daughter was caught by a
Gandharva,and we asked :”who are you?”
He said I am Sudhanwa,the Angirasa.
Where is the end of this world? And where are the paarikshitha?Now we ask the same
question to you.Yajnavalkya,where are the paarikshitha?Where are the paarikshitha?
In the beginning Aswamedha was mentioned.Aswamedha gives simultaneously
vrishtiphala and samashthibhala.If done with gnana,or with the desire for obtaining gnana ,
Aswamedha is the best among the karma. By it all worlds are won(viswajith)His Athman is
mrityu.He becomes one with all devatha. The sign of death is hunger. Total destruction as
 695 
 

death is the samashtibudhi called cosmic consciousness. It is the vishaya which is manifested
as the firstborn and the truth of the aphorism ,called vaayu or Hiranyagarbha.All
multiplicities become one within it. With the sign of the internal Athman of all elements ,as
the unmanifested essence on which depends all the functions of all, as the ultimate gathi of all
karma and the associated knowledges ,its dimensions and the parimandala(fields of energy
around)is being said here. When it is spoken of all the samsara, its movements and its
bondages are also spoken of.Samashti and vyashti(collective and individual) Athma
perception gives its transcendental perception. Jung spoke of archetype as the image of
collective consciousness. Like that Bhujyu is presenting a collective, individual perception ,
explained as his personal experience. He is trying to confuse the intellect of the opponent by
that .He was traveling as Charaka in madra.Charaka is a physician traveling according to
Charakasamhitha.Sankara says:Charakaa adhyayanaartham vrathacharanascharakaa
adhwarya vova ,paryavrajamaparyativatha:”.The travelers who have several vratha like the
adhyuryu ,and travel to learn are Charaka.And Bhujyu was a charaka.Bhujyu is a rishi ,
mentioned in Rig-Veda and is the friend of Aswins ,the first doctors known to ancient India.
The Sankarabhashya “Kaapyasya kapigothrasya says Pathanjali was a person belonging to
Kapi or kaapeya gothra.And in commentary of Sankara ,the daughter caught by a
superhuman Gandharva has no such implications of superstition at all. He says:-
Gandharvo va dhishnyo agnirrithwikdevatha visishtavignanathwadavaseeyathe, nahi
sathwamaathrasyedrisham vignanamupapadyathe.”
Gandharva here means the divine lights of Agni,Rithwik etc having great knowledge.It is not
any superhuman or ill spirit.When one is speaking about the dimensions and field of
atmosphere with the winds ,or vaayu ,which carry gandha or fragrance as well as sound or
naada from the higher realms ,the charaka who travel (in sea as Bhujyu)and the Gandharva
are mentioned in the same manthra .Showing the ways of the winds are known by both.The
Paathanjali here is a woman and not a man. The daughter of Pathanjali is called Paathanjali or
paathanchari(traveler by foot).She said she got her knowledge from the Guru Sudhanwa of
Angirasa gothra.Bhujyu is asking which is the end or limit of the world.Charaka praises all
Athman who functions for the knowledge of the measurements of the treasure box of the
worlds (Bhuvanakosaparimaanagnaana)and have knowledge in astronomy and geography
and in history of the world, and for speaking about the time span , asks where did the
descendents of King Pareekshith go? Bhujyu thinks since this is a transcendental knowledge
which was taught to him by the daughter of Pathanjala ,Yajnavalkya is unlikely to know it.
Manthra 2.
Sa hovaachovaacha vai sogachan vai the thadyathraaswamedhayaajino gachantheethi kwa
nuaswamedhayaajino gachantheethi dwaathrimsatham vai devarathaahuaanyatham
lokasthamsamantham prithivee dwisthaavath paryathi thaam samantham prithivee
dwisthaavath samudra:parvathee thadyaavathi kshurasya dhaaraayaavadwaa
makshikaayaa:pathram thaavaanantharenaakaasasthaanindra:suparno bhoothwaa
vaayave praayachathaan vaayuraathmani dhithwaa
thathraagamayadhyathraaswamedhayaajinobhavannityevamiva vai sa vaayumeva
prasasamsa thasmaadvaayureva vyashtirvaayu:samashtirapa punarmrityum jayathi ya evam
veda thatho ha Bhujjyurlaahyaayaneerupararaama
Yajnavalkya said:-He might have said that they have gone to the same place where The
people who do Aswamedha go”.
Where does the Aswamedhayajins go?
“This world is 32 times that of the world where the vehicle of the devas travels. Around it
earth revolve two times. Ocean revolves around earth two times. In between these two,in a
gap as that of a knifeblade or a fee’s wing lie the Aakaasa.Indra,as Suparna ,gave it to
Vaayu.Vaayu wore it in Athman and in it allows the Aswamedhayajins to dwell.
 696 
 

Therefore,Gandharvas praise vaayu only. Therefore winds or vaayu alone is the many as well
as the one. The one who knows this wins over death .Hearing this Lahyayani Bhujyu became
silent. It is to explain the movement of the Paarikshatha,this measurement of the treasure
house of the worlds is said. What all effects humans attain by their karma? To say that the
measurement of this treasure box should be known. Or the space within this treasure box is
to be measured first. Just like the box-space of Einstein. The ultimate of karmagathy is that
of an aswamedhayajin. Therefore from that position upto the earth is described. This
world is that space measure which is divided by the chariot of sun ,the devaratha.Such
worlds are 32 and are covered over by the mountain of Lokaaloka.(world of the worlds)This
body of universe is for the enjoyment of karma and is called Vairaja body of the
Viratpurusha. Upto that a being with prana can reach. Beyond this lokaloka is that loka.This
loka,lokaaloka,and that loka are thus mentioned. Around loka twice its measure in breadth is
a orbit in which the earth revolves and around it ,twice its measure limit spreads the
Ghanoda (condensed water)which is an ocean of water ,condensed according to Sankara.
The central dwara or opening in the eggshell yakes the aswamedhayajins beyond this world.
It is very thin and about the size of a sharp knifeblade or a fly’s wing. To pass through it is
therefore not very easy.Indra(agni)takes the form of a shyenasuparna(Garuda)with wings
and tail, to pass that interval. Thejas in the form of waves pass through it. The winds or vayu
and akasa wear the thejas or energy as waves and particles(tharangakana)It is as the waves
and particles of sound and light. These are in the field of aakaasa and in the fields of the
winds/vayu.That is why it is said to be the field where the gandharva travel.They are the
winds ,which act as the great Aswins/Aswa(horse)and carry the great men who do
aswamedha , beyond the doors of this eggshell(earths shell). The winds within each
individual being as the many(vyashty)and the winds in the worlds(samashty)is the same.
Knowing this, if one merges in the body of this viratpurusha,he is beyond death.Thus,the
parokshatha merged with the viratpurusha.This is what paathanjali said. The earth, the
vaayumandala where the monsoon winds revolve twice an year (called the aswa )and beyond
that the vairajaloka with numerous stars ,and beyond that unmanifested (amoortha) worlds
called aaloka,and such a complicated structure of universe in which the monsoons called
Horses(later on the Greek translated this term to their language ,the Hippalus) take the great
people who do aswamedha (They had to travel all over the world with their aswa the winds
and the ships moved by them)is explained here.

Brahmana 4 Ushasthabrahmana.
It was said earlier how one influenced by graham and athigraha ,doing sin and good deeds
come back again and again to samsara.Is there such a samsaara grasped by graham and
athigraha? What is its sign? Is it truth or untruth? If truth what is its nature? The problem of
Ushastha to differentiate athman and anathman begins thus. The one who know athman as
without upadhi (nirupaadhika)and without the characters of function, and functionary is
liberated from all bondages.
Manthra 1
Atha hainamushasthaschaakraayana:papracha yaajnavalkyethi hovaacha
yathsaakshaadaparokshaad brahma ya aathmaa sarvaantharastham me
vyaachakshetyesha tha aathmaa sarvaantharaa :kathamo yaajnavalkya sarvaantharo ya
:praanena praanenaapaaneethi sa tha aathmaa sarvaantharo yo vyaanena vyaaneethi sat ha
aathmaa sarvaantharo ya udaanernaadaanithi sat ha aathmaa sarvaanthara esha tha
aathmaa sarvaanthara:
 697 
 

Ushastha,the Chaakraayana asked:Which is the direct and the indirect Brahman? Which is
that in all things? Tell me about it.
“Your athman is in all things”.
“Which is that Sarvantharyami or dweller in all?”
Whatever ,by prana propels forward, that is your Athman which is dweller in all. Which one
by apaana propels back/down is your athman which is sarvantharyamin..Whatever by vyana
spreads everywhere that is your athman and the sarvantharyami.Whatever by Udaana ,arises
is your athman ,the sarvantharyamin.That athman which is yours is the dweller in all. That
which is not different form the seer, is aparoksha,and without guna (agouna)is the direct
(sakshath)Brahman and it is the Pratyagathman by Athmasabda.The same athman is in all and
in between all too. (Sarvasyaabhyantharam,sarvaantharam). To show such a phenomenon,
just like catching hold of a cow by its horn, is impossible but that is what Ushastha asked
Yajnavalkya to do. If we take the term chaakraayana as the son of Chakra, the name
Naarayana means the son of Nara or man .The Brahman which is sarvanthara,
saravasyabhyanthara, sarvantharagrahana for the sake of cognizing all adjectives and signs,
sakshat (direct)aparoksha,agouna,the brihath(great/big)and indivisible I s the pratyagathman
in us as well as everywhere. The body which is a combination of cause and effect became
Athmavan (living)only because of athman.Body is pinda or dead mass.Sankara says that
within the body of a being and the body of the universe, as a lingathman ,subtle and
association of their functions is well-known for scientists as accepted truth. And beyond these
two ,there is another subtler third principle about which the sasthrakaara are of different
opinion ,due to its uncertainty of truth or untruth. These three principles(that in body and in
universe as well-known natural laws and beyond them as the third uncertainty principle)are
known to the ancients. When yajnavalkya say this Ushasthya again asks in these which is my
Athman.Yajanavalkya says, whatever you know and experience within your being and within
this universe, which is traveling forward,backward,upwards and downwards,and spreads
everywhere and is vignaanamaya(full of knowledge)is your athman that is sarvantharyamin
too. That which makes this panda(matter)move(gathiseela)and expands it(vyaapanaseela)is
the energy and that is the athman spoken of here .Here Sankara uses a simili.He compares the
body to a wooden machine (Dhaaruyanthra). To move that machine we use energy. Similarly
to move the pindanda(body)and brahmanda(universe)which are assembled machines of
causes and effects, and to make them expand(expanding universe)the sarvantharyami energy
is needed .Thus Sankara by a simile equates the body and its bioenergy with universe and its
cosmic energy. The subtle energy waves and particles expand everywhere ,within and
without , and makes the body of the universe as well as the living beings move and function.
That is ,function or action is by the energy ,and not by dead matter. The gathi(velocity,
momentum ) is by energy and not by dead mass .Matter and its movement together is made
possible by energy alone. It is not with body but with Athman that we are functioning and
when praana (as athman)leaves the body the body cannot function.
Manthra 2.
Sa hovaachaopasthaschaakraayano yathaa vibrooyaadasou gourasaavaswa
ityevamevaithad vyapadishtam bhavathi yadeva saakshaadaparokshaadbrahma ya aathmaa
sarvaantharastham me tuaachakshwetyesha tha aathmaa sarvanthara:kathamo yaajnavalkya
sarvaanthara: Na drishterdashtaaram pasyerna sruthe:srothaaram srunuyaa na
mathermanthaaram
manweethaa na vijnaathervijnaathaaram vijaaneeyaa:
Esha tha aathmaa sarvaantharothonyadaatham thatho hoshasthaschaakraayanaa
upararaama
 698 
 

Ushastha ,the Chaakraayana said:-Tell me about the direct Aparokshabrahman, and

sarvantharyamin , like pointing out touching each animal “this is how a cow looks like, this is
how a horse looks like etc”.
“That is your athman.That is sarvantharyamin.”
“Which is that sarvantharyamin,Yajnavalkya”.
“The seer of the sight, the listener of the heard, the analyzer of the analysed,the knower of the
known is not known by anyone. That is your athman.That is sarvantharyamin.Except that
everything else is having death or destruction.
Hearing this ,Ushasthi,the Chaakrayana became silent. Pinda or mass moves and expands due
to its internal energy which is sarvantharyamin.That exists within you as bioenergy .That
itself makes you move and do functions. This statement of yajnavalkya is the same as E=
Mc2 of Einstein, but said in a different way in a different language in a different spacetime.
But it is not easily grasped by ushastha.That which walks and has such and such a sign is
cow. that which runs and has such and such a signs is horse. Then bring a horse and cow and
do a lecture demonstration catching hold of its horn or ears etc is what ushastha wants. He
actually misunderstood yajnavalkya’s words like “Athman is that which makes one do
parananakama by praana,apaanakarma by apaana “etc as this gross demonstration of material
objects with their morphological signs.Morphologial classification and demonstration in that
manner is impossible for the internal principle Athman/Brahman .But one can cognize it
internally within oneself as well as in everything else. Brahmadravya is not a dravya like a
jar, cow ,or horse .It is energy .Its character is the seer of the sight. It is not vishaya but
vishayi.The sight of a seer is of two types.
1.By the association with the external eyes ,the processing in mind. It is a function or kriya
and therefore has a beginning ,an end .
2.The athmadarsana.It is eternal like heat and light of sun. No end or beginning.
That which is an assembly of external eye and mind is loukiki pratyaksha. Athmadarsana is
aloukiki and paaramarthiki.The point of discussion is not at all related to a cow, horse or any
other loukiki classification and knowledge for the worldly knowledge. But is on the subtle
most principle which makes all the worldly functions and the worldly and otherworldly
knowledge possible. To bring a object or a different person in front of the listener and
demonstrate is therefore impossible. Only introspection can demonstrate it. The listener has
to introspect and see the athman within and then cognize it in all. No one can spoon-feed the
athman to another, if the effort does not come from oneself.
In the perception of the worldly eye, there is the eternal eye spread too.Yet,that worldly
perception does not cognize the aloukika [perception as well as its perceiver. The worldly
perception which dwells only on form and color and names etc (roopaabhivyanjaka)reveal
forms, is unable to reveal that which has no roopa(form)color(avarna)as the drashta(seer).
Therefore one cannot see or try to show Brahman by the external eye .Therefore, from the
function, movement etc of the panda(mass)as dravya,its energy or urja has to be experienced
and cognized. Thus both from relativistic and classical astrophysics level Sankara explains
this part of the Upanishad.

Brahmana 5 Kaholabrahmana
Manthra 1
Atha hainam Kahola:Kousheethakeya:papracha Yaajnavalkyethi hovaacha yadeva
saakshaadaparokshaadbrahma ya aathmaa sarvaantharastham me
vyaaachakshwetyesha tha aathmaa sarvaantharaa: Kathamo yaajnavalkya sarvaantharo
yosanaayaapipaase sokam moham jaraam mrityumatyethi.
Etham vai thamaathmanam viditwaa brahmanaa:puthraishanaayaascha
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vithaishanaayascha lokaishanaayaascha vyuthaayaatha bhikshaacharyam charanthi yaa

hyeva puthraishanaa saa vithaishanaa yaa vithaishanaa saa lokaishanobhe hyethe eshane
eva bhavatha: Thasmaad braahmana:paandityam cha nirvidhyaatha muniramounam cha
mounam cha nirvidhyaaya braahmana:sa braahmana:kena syaad yena syaad thenedrisaa
evaathonyadaatham thatho ha kahola kousheethakeya upararaama
Kahola,the son of Kuseethaka asked.”Explain the Brahman which is aparoksha Perceptible
(sakshaad aparoksha),and in everything(sarvantharyami).
That is your Athman and is the inner Athman of all.
Which is sarvantharyaamin ,Yajnavalkyaa?
Whichever is beyond hunger,thirst,sorrows,desires,greed,old age, death, it is
sarvantharyamin. Knowing that Athman ,the Brahmana goes beyond desires for son, wealth
and worlds (puthreshana,vitheshana and lokeshana)and travels in Bhikshacharya(a life of
bhikshu ).Puthreshana (desire for son)is vitheshana (desire for wealth)Vitheshana(desire for
wealth)is lokeshana(desire for worlds) All these are desires ultimately .The strong people
who are scholars in Athmavidya should learn to live with that strength alone ,avoiding all
desires. By Athmavidya and its strength they become ascetics. By silence and lack of silence
they become ascetics. How should such a Brahmana conduct in life? However he conducts he
is only “THAT”athman by everything. Whatever is different from THAT is having an end.
Hearing this Kahola,son of Kuseethaka became silent.
The question of Ushastha and Kahola seems same in the beginning. But the answers which
they revealed are different. In the first question, the Athman within the body ,but different
from body ,getting liberated from the bondage of body and its causes is revealed. Here ,the
specialty of the going beyond of all the dharma of the samsaara like eating, drinking etc is
mentioned. By this special knowledge ,the liberation as said before ,with the dharma of
sanyasa ,is achieved. How can a jeevathman with samsaradharma like eating and drinking
can simultaneously have the lack of such dharma as well? That question never arises.
Because it was earlier described that samsaara is a braanthi(illusion) which is generated by
the name,form,emotion,cause and effect association and signs of it and union of such multiple
factors. The illusion is like that of serpent,silver,dirt being imagined in coir, conch or sky
.There is only Kevalabrahma which is Ekamevadwitheeya (One without a second).And the
multiplicities and samsaribhaava are mere illusions projected on to it. Like waves and foam
and bubbles in water, like pot, pitcher in Clay, there is no difference between them. The
endless eternal energy ocean of bliss is the ultimate truth and the samsara with its foam and
wave and bubbles ,its movement and change etc are only our projections or illusions on it
.Since the one is felt as different (though not different)the terms branthi,Maaya etc are
applied to that process. When one see the One Brahma as the different dravya or things
/bodies ,that feeling of difference is the Maya or branthi.When that feeling is removed and
everything is experienced as whole ,it is Advaitha .All forms, all mass, all actions, all
movements and vibrations are the projections onto the changeless eternal Brahman .Like
imagining dirt or planes in sky ,is the illusion of feeling samsaarithwa and samsaridharma
like eating and drinking on Brahman .Athman is beyond the sorrows of samsara.Khan is
akaasa or spacetime. In it we imagine the dual states of Du:kham(sorrow)and sukham
(pleasure).That prefix du and su (dualities)are projected to the kham(one timespace )due to
our avidya.Sorrows are desires .When we desire something and we do not get it we are in
sorrow. When it is not available we desire for it and do karma for it .The desire is the bheeja
of kaama.Moha is the lack of wisdom due to opposite of wisdom. That itself is the brama or
branthi.Avidya is the seed of all these. The seat of both sorrow and desire is the mind.
Similarly the seat of old age and death is the body. In the body which is a complex of cause
and effects ,old age produce weaknesss,grey hair ,wrinkles etc.By cutting away these effects
and ending it is the function of mrityu or death.Athmagnani goes beyond the changes of the
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body and mind ,through the knowledge that I am the eternal energy Brahman,nonchanging ,
with no birth or death. Know the samsaradharma of eating, drinking etc(body dharma)and
mental dharma in all the beings of all periods and of all places as the waves, bubbles and
foam of the energy ocean of Brahman. That samsaradharma as “Sakshad Avyavahitho
aparokshaad agona sarvanthara”resides as Athman in all beings from Brahman to
sthambha(pillar).Yet the samsaradharma does not touch the Athman like the dirt of clouds
does not touch the sky or spacetime continuum. The experience of oneself as a bubble in the
ocean of energy of Brahman which is eternal and without bondage to samsara makes one a
Brahmana (knower of Brahman).It is not the birth that makes one Brahmana.For such a
brahmana there is no desire for marriage and begetting sons, no desire for amassing wealth
for family life, and no desire for sacrificial rites to get the worlds of heaven etc . Therefore
they do not accept a bride and do not make wealth or do not do sacrificial rites, but lives as a
bhikshu,a sanyasin. Then what is the only desire of such a brahmana?The desire in the wealth
of Brahmavidya alone. By that the sanyasin gets the strength to sacrifice the three worlds
.They do not have any other karma to be done to achieve any other effects or fruits of karma.
Such a Brahmin who has crossed (Athikraantha)beyond all karma, the things for karma,
and the cause of the deva and pithrukarma as the yagnopaveetha etc sacrifices all these
.(Niveetham manushyaanaam .Yagnopaveetha is for the karma of human beings).They need
not perform yaaga,sraadha or upaveetha after attaining Brahma experience. They are karma
for samsarins.The Brahmagna become parivrajaka,paramahansa ,and avoiding all the
asramadharma leads life of a bhikshu.The bhiksha is received just for the sake of protecting
ones life. Not more than that. In Jabala Upanishad it is said “Thasmaadalingo dharmagno
avyakthalingo avyakthaachaara”and “atha parivrang vivarnavaasaa mundo
aparigraha:”.In Katasruthy one finds “sa sikhaan kesaannikrityaan visrujya
yagnopaveetham “.Sankara argued that the Brahmana who thus discards even the upaveetha
(sacred thread)is the Paramahansa.It was this argument which made the contemporaries of his
time insult him for being a PrachannaBudha.
The poorvapaksha argues:-
In smrithy it is said that only one who wears yagnopaveetha should learn veda and do yaaga.
For parivrajaka learning of veda is a must. If veda is discarded one becomes a soodra.In
Apasthambadharmasoothra ,the swadhyaya of veda is for those who have sacrificed the word.
In manusmrithy ,discarding study of Veda, insulting veda, becoming a false witness in court,
killing a friend, eating food that is not suitable,etc are equal to drinking liquor and are
considered grievous crimes. When one is doing service to Guru, elderly people, and guest ,
when one is doing swadhyaya,eating,drinking etc,when one is studying veda one has to wear
yagnopaveetha.Since a bhikshu also does service to the Guru,elderly, guests, swadhyaya,
bhojan, achaman etc and has to resort to learning of veda, what is the logic behind saying that
the yagnopaveetha alone has to be discarded? The sacrifice of the three desires(puthra,vitha
and loka) is praiseworthy .But removal of signs (lingam or lakshana)like yagnopaveetha is
only the beginning of another series of superstitions .
Sankara says:-No. In Katasruthy it is said : Yagnopaveetham vedaamscha sarvam thad
varjayedyuthi”.The only goal of all Upanishads is Athmagnana alone. Hear about Athman,
think about it, get the direct experience of it. Cognize that that Athman alone is the sakshaad
aparoksha and sarvantharyaamin ,and it has no samsaradharma like eating, drinking etc .That
eternal athmagnana which is different from ordinary karma and its effects alone need be
meditated upon. Sacrifice the duality of “Anyosa vanyoham”(He is different and I am
different ). It is this duality which leads one from death to death. The study of Upanishad is to
do away with all dualities. To have advaithagnana of Brahmavidya and the concepts of
duality in same person is impossible. When there is light ,there cannot be darkness in mind.
Therefore in the light of Athmagnana all differences should end too. The desire for fruits of
 701 
 

action and the actions and methods for it are in the plane of karma only. The yagnopaveetha
wearing associated with certain karma is meant for getting the fruits of those karma and
therefore as a method of obtaining the desired fruit it belongs to the Eshana of samsara itself.
It is avidya and it has to be sacrificed.
Poorvapaksha:-By the athmagnana concept of Upanishads ,the sacrifice of upaveetha is not
an injunction. It is just a praise for the sacrifice of eshanathyaga .That also is possible
according to us.
Sankara:-no. By the equality of the doer all the three have to be considered as injunctions and
have to be done by the same person. The taking of soma from soma plant, doing its ahoothi in
fire, then drink the balance of it-All the three are karma of same person. Similarly
Athmagnana, Eshanathyaga and Bhikshacharya are the injunctions for the same person.
Poorvapaksha:-Even in the ashrama of parivrajaka which says “Vyuthaaya
bhikshaacharyam charanthy”,yagnopaveetha is allowed. Many sanyasins wear such linga or
lakshana.The sruthi and smrithi allows that. So why not take the meaning as sacrifice all
Eshana but keep such lakshana ?
Sankara:-No .It is not enough. There are two types of parivrajaka.Eshanathyaga is the
examination of sanyasa .Only if we pass in it we get sanyasalakshana.In the same person
eshanathyaga and athmagnana are seen. It is part of athmagnana. All Eshana are avidya.If
they are there Athmagnana is impossible. Sanyasa or parivrajaka state as the 4th state of the
four ashramas is different from this .It is a method adopted to attain Brahmaloka after
fulfilling all Eshana in the first three ashrama.In that one can continue wearing
yagnopaveetha and other signs .Do not misinterpret that with the Athmagnana of the
Upanishads. Without any desires, without beginning any karma, without namaskara,praise or
insult, always energetic and never tired, who has ended all karma, alone are the deva
(bhoodeva) and we call them only as Brahmana and not the sanyasin as the 4th ashrama after
leading a grihastha life of all Eshana. The vidwan is lingavarjitha.Dharmagna is alinga.
Therefore the paramahansa Privrajaka as bhikshu has to be the one who has sacrificed all
karma and all linga .He alone is the real Brahmana.For the word Panditha(scholar)Sankara
gives the following explanation in his Geetha commentary.”Pandaa Athmavishayaa Budhi:
yeshaam thehi pandithaa(11.11).Scholars are those who have fixed their intellect in the
subject of Athman alone. Therefore Brahmana alone is a panditha here. The strength of such
a Brahmana to sacrifice physical luxuries and desires in them is their Athmagnana alone.
Athmanaavindathe veeryam according to Kenopanishad.Naayamaathma balaheenena
labhya; says Mundaka .Thus Athmabala ,and wisdom of scholarship are attained by
Brahmana and he is always thoughtful(mananaseela)and is a muni(silent ascetic) and he has
no other desire at all. No other injunctions also exist for such a person. The Athmagnani who
has thus sacrificed everything pertaining to Anathma,by his athmabala and scholarship gets
the fruit of that athmabala and wisdom and that effect or fruit is the mouna or silence
according to Sankarabhashya. For a person who has realized Sarvam Brahmamayam ,that
experience itself is his lakshana.No other lakshana or linga is needed for him. That is why it
is said that whatever he does or does not (whether he wears a upaveetha or not)for him
everything is THAT or Brahma alone is said. This eternal Brahmanya avastha alone is
endless and all the samsaaradharma are having an end. This is what is spoken of as
Brahmisthithy in the 2nd chapter of Bhagavad-Gita and is the asampragnathasamadhi of the
yoga school and it is the nirvana of the ascetic .This is the advaitha philosophy in short.

Brahmana 6 Gargeebrahmana.
It has already been decided that the sakshath aparoksha Brahman is sarvantharyami Athman.
Now the swaroopa of that sarvantharyami has to be cognized. It is both inside and outside the
 702 
 

five elements .The sadhaka has to first exclude each one of these elements with Nethi ,nethi
(Not this, not this)and thus reach the cognizance of it.
Manthra 1
Atha hainam Gaargi vaachaknavi papracha Yaajnavalkyethi hovaacha yadidam
sarvamapswotham cha protham cha kasminnu khaluaapa othaascha prothaaschethi vaayou
gaargeethi kasminnnu khalu vaayurethscha prothaschetyantharikshalkeshu gaargheethi
kasminnu khaluantharikshalokaa othaascha prothaaschethi gandharvalokeshu gaargeethi
kasminnanu khalu gandharvaloukaa othaascha prothaaschethi aadityalokeshu gaargeethi
kasminnu khaluaadityaloukaa othascha prothaschethi chandralokeshu Gaargeethi kasminnu
khalu chandralokaa othascha prothaaschethi nakshathralokeshu gaargeethi kasminnu khalu
nakshathralokaa
othaascha prothaaschethi devalokeshu gaargeethi kasminnu khalu devalokaa othascha
prothaschethi indralokeshu gaargeethi kasminnu khalu indralokaa othascha prothaschethi
prajaapathilokeshu gaargeethi kasminnu khalu prajapathilokaa othascha prothaschethi
brahmalokeshu gaargeethi kasminnu khalu brahmalokaa othascha prothashethi sa hovaacha
gaargee maathipraakshirmaa the moordhaa vyapapadanathiprasnaam vai
devathaamathiprichasi gaargi maathipraaksheerithi thatho ha gaargi
vachaknavyupararaama
Gargi,the daughter of Vaachaknu asked:- Yajnavalkya,All that is seen is crisscrossed by
aapas(water ) as if a piece of cloth by the threads. Then what is that aapas made of?
Yaj:-Gargi,By Vaayau.
Gar:- Then by what Vaayu is crisscrossed by ?
Yaj:- By Anthariksha?
G:- Then Anthariksha by what ?
Yaj:-By Gandharvaloka.
Gar:- Gandharvaloka by what ?
Yaj:- By Adityaloka.
G:- Adityaloka by what ?
Y:- By chandraloka.
G:- Chandraloka by what ?
Y:-By nakshathraloka.
G:- Nakshathraloka by what ?
Y:- By devaloka.
G:- Devaloka by what ?
Y:- By Indraloka.
G :- indraloka by what ?
Y:- By Prajapathiloka.
G:- Prajapathiloka by what ?
Y:- By brahmaloka.
G :- Brahmaloka by what?
Y :- Gargi,stop there. Do not ask anymore. If more are asked the moordha (top of head)will
fall. It is not cognizable by argument or logic. You are asking Athiprasna .Do not go beyond
that.
Thus Gargi,the daughter of Vachaknu fell silent.
 703 
 

The questions and answers given here seems very simple but is the most complex scientific
truth

Whatever is physical matter made of elements is horizontally and vertically crisscrossed by

watery media.(Like a deerghapata thread or long thread and a thiryag thread or opposite
thread in a cloth says the commentary).Only by the mutual association the water and matter
exists (,like a cloth.) and one alone has no existence .If the medium is not there ,the elements
will be scattered like powdered rice. The effect is in the media of the cause. The cause is
more subtle than effect .The divisible gross is kept in place by the indivisible media or cause
of the existence. In this way the subtlest things are said one by one .When we reach the
subtlest media or cause that cause is sarvantharyami ,both in and out of all the things said
before. Thus Athman/Brahman is the sarvantharyami of all the 5 elements and of entire
universe .It is the truth of all truths. The answers of Yajnavalkya has to be first conceived as
a three dimensional one ,and then a 4th dimension the time(kaala)added to it and drawn as a
Gestalt diagram.
Prithwi and aapas = the gross physical world of life
Vaayu =vibrating ,breathing ,subtle life
Anthariksha =The world of the thanmathra of all elements (atmosphere)
Gandharvaloka =The world of naada as waves of vibrations
Adityaloka = Suns rays ,Varna (quantum world)
Chandraloka = World of mind,of speed similar to light and sound
Nakshatraloka =world of stars ,of pure intellect .
Devaloka = World of revelations ,enlightenment,pure sathwika state (Ahamkara)
Indraloka =world of communication by Indriya /samvedana /Mahathathwa
Prajapathiloka =Virat (Kaamaloka) The thamodwara /dark worlds /Krishnabhas
Brahmaloka = Atheetha to all loka /Thamassathparam
Thus Brahmavadi is the Athivadi or Atheethavaadi who goes beyond everything else. He/or
she is the one who enquires and asks too much of questions on this vishaya .Gaargi is a
Brahmavaadini and has gone beyond every other loka .She is belonging to the lineage of
Garga,the expert Astronomer of ancient India . Therefore we have to consider her questions
in that light as well.
1.A system with earth as center and Solar field as its boundary.
2.Another system with lunisolar center and Brahma as paridhi or boundary.
In these two systems of Mandala or fields the energy which is sarvantharyami flows mutually
from one to another and from in and out. One can draw this as a figure of 8 pattern. The
 704 
 

Brahma is everywhere in it, in paridhi,in center, in field and in the spokes and it is a
dharmachakraratha .In Chandogya Upanishad Sanathkumara giving advice to Narada also
does this samavaaya in gestalt way. This is the Upasana of Dwadasapathrayoga ,advised by
Brahma to his son Sanathkumara in the Purana.The upasana of Gargi with the 12 mandala or
fields is the same. I have been initiated into this upasana at my infancy .When the 7th
becomes the first pathra or field and the 1st becomes the 7th ,the figure of 8 way of flow of
energy is obtained. By this gestalt of Dwadasakshari ,one can do upasana of Vishnu in
cosmic fields .this is seen in vedic and puranic scriptures and in the Indus valley period as
well. The filed of earth,aapas,and vaayu (three mandalas) and beyond this and in continuity
with the vaayumandala lies the anthariksha(the Rksha between the two –Intermediate
between earth and heaven –anther riksham)where the fire and akaasa are in their combined
state. Beyond that mandala ,the subtlest naada waves(sound waves)as Gandharvaloka.Beyond
that the solar field of both waves and quanta of energy .The heat from the earth is arising
from the oceans (by solar heat)and going upwards.This going up is also called
Uthkramana. When a person die, the bioenergy also goes up in same manner and it also is
called uthkramana. Earth,moon,sun and the other solar planets are together the souramandala.
This is considered as a kendrabindu then, in the second system. Therefore ,the center is a
lunisolar system complex. For this central point of lunisolar mandala,the energy comes from
worlds beyond called Nakshatraloka,(stellar fields)devaloka (fields of light/energy beyond
the sun)Indraloka(worlds of communication /to the mind and Indriya ) from cosmic fields,
prajapathiloka(the dark worlds form where all these are created or sarga starts)and the
thamasaathpara(beyond darkness or beyond the black hole)world of Para Brahman which
also is Adityavarna.And that energy is the most subtle ,expanding (vyaapanaseela) and not
manifested to the human naked sense organs ,yet experienced .How is that experienced if not
manifested and not definable ?Because bioenergy also is part of that great energy and the
world of vaayu and gandhrava ,and that of Nakshathra,devaloka and Indraloka ,prajapathiloka
are interconnected .The anthariksha is the interconnecting link between these upper and lower
worlds .(Gayathri is for the earth,anthariksha and the upper loka-swarloka )..Therefore
,learning astronomy and astrophysics was not just for measuring the earth and stars ,(though
it had started that way) and had proceeded to a level beyond that which is already known or
manifested . The Brahman is at the same time the center as well as the field and the paridhi
(boundary/limit) to everything. To every being.Similarly,the sun is the center of a lunisolar
universe ,and the limit of a system with earth as its center. Beyond the sun ,a being on earth
can cognize by knowledge of astrophysics, but cannot travel ,because of the heat of sun
.Therefore , acceptance of loka beyond the souramandala is by communication or samvedana
from those higher fields to our bioenergy centers through the anthryami purusha,which is
also Brahman. In more practical terms of heat and water cycle, for the descending heat and
energy ,sun is the Kendra ( for avarohana)and for ascending heat and light (earth and aapas or
oceans)is the center.(for aarohana)and these ascending and descending cycles of heat,
controlled by the vaayumandala and parivahavayu (cosmic and solar winds)is
interconnected. Thus the ancients who lived in the crossing point of the two monsoon winds
knew how the energy cycles worked and balanced the aarohana and avarohana in perfect
style by controlling their praana(the winds in themselves)and these measures are the same as
that of astronomical measures if one search carefully in astronomy (jyothisha)and
musicology ( gandharvaveda, saama ) and in human naadimandala (ayurveda). Thus
different sciences in the land came up with their own experiments and observations and
synthesized the knowledge into a philosophical system of knowledge of Naadabrahma and
the Brahman and Athman layana was experimented with yogins of such stature to prove this
by swanubhoothi. Of the antharyamin. The student who learns this has to start from prithwi
or the earth only .Therefore the first lesson is geocentric. This was taught after Alexander’s
 705 
 

time ,by Indian astronomers and that is how Ptolemy got his geocentric theory and the
science progressed little in the west ,for several years and to accept a solar center it took
several centuries. Then,when the Europeans came ,they learned several things from India ,
including the solar center and the fixing of international dateline on a special point like Lanka
(where the two monsoons cross each other a big landmass very close to Indian subcontinent
and at that time a part of it) and from there started a era of technology and the ascend of
western science. That is another story.
The Upanishads and other scriptures are not yet analyzed properly with all its scientific
implications. My role is trying to analyze them ,sitting in a scientific world ,in 21st century
and hence this integrated approach. It is not for just glorifying the east for everything. But it
is neither for glorifying the western technological science for everything too. One has to be
balanced in all views.
Athiprasna and athivaada are mentioned by Sanathkumara to Narada in Chandogya
Upanishad too. Whose praana or jeeva develops a nature of doing Samvedana
(communication) to everything ,to all beings ,has become one with Brahman
(Sarvantharyamin) and such a person has both swanubhoothi(self experience through
constant experimentation and practice),efficiency of perception of truth as absolute, and
ability to convey it with others (vaagdhorani) in good language. When Yagnavalkya says ,
”Gargi ,you are doing athiprasna ,and you are a athivaadi”,He is praising Gargi for having all
these three qualities. An opinion like that from a great learned person is the greatest award
that is possible for another learned scholar and Gargi is the receiver of that award from
Yajnavalkya,the only woman in the upanishadic scripture to get it. He then reminds her that
to speak of the unspeakable, to know that which is beyond knowledge is impossible and
hence she became silent.Gargi was contented for the time being with Yajnavalkya’s reply.

Brahmana 7 Antharyamibrahmana.
Manthra 1
Atha hainamuddhaaalaka aaruni:papracha yaajnavalkyethi hovaacha
madreshuavapthaama pathanjalasya kaapyasya griheshu
yajnamadheeyaanaasthasyaaseed bhaaryaa gandharvagriheethaa thamaprichaama
koptheethi sobraveeth kabandha atharvanaa ithi sobraveeth pathanjalam kaapyam
yaajnikaamscha vetya nu thwam kaapya thath soothram yenaayam cha loka:parascha loka
:sarvaani cha bhoothaani sandribhdaani bhavatheethi sobraveeth pathanjala:kapyo naaham
thad bhagavan vedethi sobraveeth pathanjalam kaapyam yaajnikaamscha vethya nu thwam
kaapya thamatharyaaminam ya imam cha lokam param cha lokam sarvaani cha bhoothaani
yontharo yamayatheethi sobraveeth pathanjala:kapyo naaham tham
bhagavan vedethi sobraveeth pathanjalam kaapyam yaajnikaamscha yo vai thath kaapya
soothra vidhyaatham chaantharyaaminamithi sa brahmavith sa lokavith sa devavith sa
vedavith sa bhoothavith sa aathmavith sa sarvavidithi thebhyobraveethadaham veda
thachethwam yaajnavalkya soothramavidhwaamstham chaantharyaaminam
brahmagaveerudajase moordhaam the vipathishyatheethi veda vaa aham gouthama thath
soothram tham chaantharyaminamithi yo vaa idam kaschid brooyaad veda vedethi yathaa
vethya thathaa brooheethi
Then it was the turn of Uddalaka ,son of Aruna ,hence also called Aaruni.He asked:-
yajnavalkya,in the Madradesa,there lives a Pathanjali of Kaapigothra.I lived there for
sometime to learn yagna.We asked his wife ,who was known (cognized- Griheetha)by a
gandharva :who are you? She told us that she is the son of Atharva and people call her
Kabandha. Then that Gandharva asked Kaapya and the other yagnika Brahmins assembled
there.” Do you know that soothra(secret/thread .Two meanings)by which all this loka and the
 706 
 

next lokas and all the elements are threaded together as One single whole ? Paathanjala
Kapya said:-Bhagavan,I do not know it.
She said:-Kapya,by which antharyamin this loka,all loka,are controlled and
withdrawn(yama/samyama)do you know that antharyamin?
Bhagavan,I do not know.
Whomsoever knows that soothra,that antharyamin,he /she becomes Brahmavid,and sarvavid
too.
Then she told us that Antharyamin.I know that.Yajnavalkya,If you know that antharyamin ,
only then you can take away these Brahmagavi(Cows of Brahma/Brahmi).If you do not know
it your moordha will fall (avarohana/ descend).
Yajnavalkya said:-Gouthama,I know that soothra,that antharyamin.
Gouthama Uddalaka said:-Anyone can say that I know it. Tell me how you know it. Which is
the Antharyamin of the Brahmaloka which expands in all as sarvantharyamin ,and is the
soothra(secret /thread)?
Brahmagaa Virudajase –This word denotes ,literally, that award which is determined for the
best Brahmagna in the form of cows. But the inner meaning is to awaken the rays of light that
are within Athman of a Brahmagna.Or spread ones own enlightened prathibha .If there is
only the exhibition of scholarship, without own experience or swanubhothi,you are not a real
Brahmagna and the only exercise you are doing is breaking your brain with all that
scholarship – is the message.
Manthra 2.
Sa hovaacha vaayurvai Gouthama thath soothram vaayunaa vai gouthama
soothrenaayam cha loka:parascha loka:sarvaani cha bhoothaani sandribdhaani
bhavanthi thasmaad vai gouthama purusham prethamaahurvyasthram
sishathaasyaangaaneethi vaayunaa hi gouthama soothrena sandribdhaani
bhavantheetyevamevaithad yaajnavalkyaantharyaaminam brooheethi
Gouthama, Vaaayu is that soothta.By vaayu,by that soothra ,this loka ,that loka and all
bhootha are threaded together as a single one. Therefore we say that the organs of the dead
man is unthreaded. It is in that soothra,the vaayu,that all the organs are threaded together.
“Yajnavalkya,what you said is correct. Now tell me about Antharyamin”
Brahmaloka ,with earth,water,solar fields, and all the stellar fields ,spread out everywhere lie
the crisscross threads of subtle thanmatra of vaayu.They are the subtle thanmathra which
supports like a pillar the spheres like the earth. From vaayuthanmathra was created the subtle
body of all beings(Praani) both samashti and vyashti ,and with 17 lakshana and samavaaya of
karmavaasana.In the external surface or plane of the vaayu are the gana of 49 Maruths ,like
the waves in an ocean. This is the vaayu that keeps all the elements threaded together as one
single whole. When the thread is broken the pearls threaded on it scatter and loose its
oneness. Just like that when a man dies ,his soothrathman (This is called Aavi or air /vaayu in
south India )or Pretha (the gone one)goes up and thus the body which is an association of
organs and the support of it as the pillar of vaayu loose the association .When the
soothrathman is absent, the body become disintegrated and become dust and degenerate and
is lost .Body cannot exist without soothrathman.Life on earth cannot exist without vaayu
, the soothrathman.Cosmic life depends upon Vaayu and it is the soothrathman .
Manthra 3.
ya:prithivyaam thishtan prithivyaa antharo yam prithivee na veda yasya prithivee sareeram
ya:prithiveemantharoyamayathyesha tha aathmaantharyaamyamritha:
Yajnavalkya answered:-Which ,existing on earth ,is also antharyamin of earth, that which is
unknown by the earth, of which the earth is the body, who residing within the earth controls
the earth, that Athmantharyamin is the Amritha.
 707 
 

All that exist on earth means the living and nonliving ,the mobile and immovable things on
earth. That which is antharyamin in the earth is the agni , and oorja and the heat under
pressure .The earths surface do not know that antharyamin agni or fire in its depth. Nor does
the beings on earth know that fire inside earth .Since earth is only the manifested Moortha of
that fire or energy , earth is called the body of that fire .It is that amoortha within which
controls the external moortha of earth as well as the other celestial bodies. Thus energy and
matter is equated .But the manifested forms or bodies does not know that unmanifested
energy within ,that fire within ,which actually controls it .By that all witnessing energy and
its control there are two states in this world order . One is Pravrithy (karma or action and
reaction, and chalana or all types of movements or gathy ).The other is Nivrithy or inertia or
lack of karma and movement .Sankarabhashya calls this energy as “Eedrigheeswaro
Naaraayanaakhya:” That energy is called the Iswara named Narayana .The awakening of
that energy is an avathaara for destruction of adharma and protection of adharma.His
awakening and sleep or yoganidra makes saayana and Niryana (movement and inertia) to the
cosmos .He is in and out of everything and is in and out of this earth too. That controller is
the Anthraymin,the Athman and is the Amritha . All human beings and all life forms are
Naarayna or Children of God (Nara is Narayana too) and that Antharyamin resides in all
beings too. The agni within the womb of earth mother, the agni within the cosmos and the
agni within all beings is nothing but Narayana .All types of matter and energy are thus
equated with Narayana .The one who knows this Brahman and merges with it is therefore
equal to the energy itself and is in and out of everything and is a sarvagna.Brahmagna is also
sarvagna by this reason. By own Athmasakthy ,Iswara controls all the cosmos and its beings .
Manthra 4
Yopsu thishtannadbhyaantharoyamaapo na viduryasyaapa:sareeram
yopontharoyamayathyesha tha aathmaantharyaamyamritha:
That one which residing inside the water, sits on water, whose body is water, who controls
water residing in water, yet unknown by water, That Athman is Anthryamin and is Amritha.
Manthra 5
yognou thishtantntyagnerantharoyamagnirna veda yasyaagni:sareeram
yognimantharoyamayatyesha tha aathmaantharyaamiamritha:
That one residing in agni ,and is within it, and unknown by agni ,and whose body is agni,and
who controls agni residing in agni,that Anthryamin Athman is Amritha.
Manthra 6
yontharikshe thishtannantharikshaadantharoyamayathyesha tha
aathmaantharyaamiamritha:
That which resides both in and out of Anthariksha,unknown by Anthariksha,whose body is
Anthariksha,and who controls Anthariksha residing in it, that Antharyamin Athman is
Amritha.
Manthra 7
yo vaayou thishtan vaayorantharo yam vaayurna veda yasya vaayu:sareeram yo
vaayumantharoyamayathyesha tha aathmaantharyaamiamritha:
That which is in and out of vaayu,unknown by vaayu,whose body is vaayu,and that which
controls vayu residing in it that Antharyamin Athman is Amritha.
Manthra 8and 9
yo divi thishtan divontharo yam dhyourna veda yasya dhyou:sareeram yo
divamanthaoyamayathyesha tha aathmaaantharyaamiamritha:
yo aaditye thishtannadityaadantharoyamadityo na veda yasyaaditya:sareeram ya
aadityamantharoyamayathwesha tha aathmaantharyaamiamritha:
That one residing in the dyo (light is deo .Buth here used as space-time or the sky above
anthariksha and the mandala of vayu)and within it and outside of it, unknown by it ,and has
 708 
 

its body as the sky ,and who controls the sky residing within it is Antharyamin ,Athman and
is Amritha. That which is in and out of the Aditya,unknown by Aditya,and whose body is
Aditya,and who controls Aditya residing within it, that Antharyamin Athman is Amritha.
Manthra 10
yo dikshu thishtan digbhyontharo yam diso na vidooryasya disa:sareeram yo
disontharoyamayathyesha tha aathmaantharyaamyamritha:
Residing in and out of directions ,that one whom the directions does not know, whose body is
directions ,who residing in directions controls directions that Antharyamin Athman is
Amritha.
Manthra 11
yaschandrathaarake thishtamschandrathaarakaadantharo yam chandrathaarakam na veda
yasya chandrathaarakam sareeram yaschandrathaarakamantharoyamayathyesha tha
aathmaantharyamiamritha:
That which is inside and outside the moon and stellar mandala ,unknown by moon and stellar
mandala,whose body is moon and stellar mandala ,which controls the moon and stellar
mandala residing in it ,that Antharyamin Athman is Amritha.
Manthra 12
ya aakaaso thishtannaakaasaadantharo yamaakaasaa na veda yasyaakaasa:sareeram ya
aakaasamantharoyamayathyesha tha aathmaantharyaamiamritha:
That residing within and outside the Akaasa ,unknown by akaasa,and that which is the body
of aakasa,that which controls akaasa residing within it ,that Antharyamin Athman is Amritha.
Manthra 13
yasthamasi thishtam thamasontharo yam thamo na veda yasya thama:sareeram
yasthamontharoyamayathesha tha aathmaanthariaamiamritha:
That which resides in and out of thejas,unknown by thejas,which is the body of thejas,and
residing within thejas controls it ,that Antharyamin Athman is Amritha.

Manthra 14
yasthejasi thishtam sthejasontharo yam thejo na veda yasya theja:sareeram
yasthejontharoyamayathyesha tha aathmaantharyaamyamritha
ityadhidaivathamathaadhibhootham
That which is in and outside the Thamas (mandala of darkness)unknown by thamas, whose
body is thamas,and residing within thamas which controls thamas,that Antharyamin ,Athman
is Amritham. The outside of all the lighted up celestial worlds of dyo ,is a covering of
darkness which is unknown to the seen and known universes. That is the external covering
.(Aavarana) unmanifested energy .That which is seen as light ,in the seen universe is
opposite to that substance but both are oorja or energy and is Antharyamin, Athman
,Amritha.Thus the Adhidaivatha of divine lights, and its antharyamin the subtlest
unmanifested unknown oorja ,and the external subtle unknown unmanifested oorja are
spoken of and equated and the force or power that controls them as in and out of them is said
as Antharyamin,Athman,Amritha .
Here starting from earth 12 mandalas are said to be pervaded in and out ,and unknown by
them and as the energy and body of them within and outside, controlling them. These
different types of energy within and outside these 12 mandalas are the same. In the coming
mantras the Antharyamin in the Adhibouthika is spoken of from Brahma to Sthamba .
Manthra 15
ya :sarveshu bhootheshu thishtan sarvebhyaam bhoothebhyontharo yam sarvaani bhoothaani
na vidooryasya sarvaani bhoothani sareeram ya:sarvaani
bhoothaanyantharoyamayasyesha tha aathmaantharyaamiamritha:
ityadhibhoothamadhyaathmaathmam.
 709 
 

That which resides in and out of all the bhootha,and yet unknown by the bhootha,whose body
is all the bhootha,which residing in the bhootha controls all ,that Antharyamin Athman is
Amritha.
Manthra 16
ya:prane thishtan praanaadantharo yam praano na veda yasya praana:sareeram
ya:praanamantharoyamayathyesha tha aathmaantharyaamiamritha:
That which is in and out of praana,unknown by praana,whose body is praana,and which
residing in praana controls praana that Antharyamin Athman is Amritha.
Manthra 17
yo vaachi thishtan vaachontharo yam vaang na veda yasya vaak sareeram yo
vaaachamantharoyamayathyesha tha aathmaantharyaamiamritha:
That which residing in Vaak is unknown to it, and which is the body of the vaak,which
residing in vaak controls it ,that antharyamin Athman Is Amritha.
Manthra 18
yaschakshushi thishtamschakshushontharo yam chakshurna veda yasya
chakshu:sareeram yaschakshurantharoyamayathyesha tha aathmaantharyaamiamritha:
That which residing in the eyes is unknown to the eyes, whose body is eyes, and who controls
eye residing in it ,that Antharyamin Athman is Amritha.
Manthra 19
ya:srothre thishtaschothraadantharoyam srothram na veda yasya srothram sareeram
ya:srothramantharoyamatyesha tha aathmaantharyaamiamritha:
That which is in the ears, and unknown to ears, and who Is the body of the ears, and controls
it residing in it that Antharyamin Athman is Amritham.
Manthra 20
yo manasi thishtan manasontharo yam mano na veda yasya mana:sareeram yo
manontharoyamayatyesha tha aathmaantharyaamiamritha:
That which resides in mind, unknown by mind, whose body is mind, and who controls mind
residing within it that Antharyamin Athman is Amritham.
Manthra 21.
yasthwachi thishtamsthwchontharoyam thwangna veda yasya thwaksareeram
yasthwachamantharoyamayatyesha tha aathmaantharyaamiamritha:
That which resides in the skin unknown to skin, that which is the body of skin and controls it
residing within it ,that Antharyamin Athman is Amritha.
Manthra 22
yo vijnaane thishtan vijnaanaadantharo yam vijnaanam na veda yasya vijnaanam sareeram
yo vijnaanamantharo yamayathyesha tha aathmaantharyaamiamritha:
That which is in vignaana unknown by vignaana,which is the body of vignaana,and controls
it residing within it, that Antharyamin Athman is Amritha.
Manthra 23
yo rethasi thishtan rethasontharo yam retho na veda yasya retha:sareeram yo
rethontharoyamayathyesha tha aathmaantharyaamiamrithoadrishto
drashtaasrutha:srothaamatho manthaavijnaatho vijnaathaanaanyothosthi drashtaa
naanyaothosthi srothaa naanyothosthi manthaa naanyothosthi vijnaathaisha tha
aathmaantharyaamiamrithothonyadaatham thatho hoddhaalka aarunirupararama
That which is in the rethas(semen/sperm)unknown by rethas,whose body is rethas,and
who controls rethas residing within it ,that Antharyamin Athman is Amritham.Though it is
unseen it is the seer(drashtaa).Though it is unheard it is the hearer/listener (srothaa).Though
he has no matha,he is the manthaa(no opinion but the analyzer).Though unknown he is the
knower(vignaathaa).There is no other drashtaa,srothaa,manthaa,vignaathaa other than that
 710 
 

antharyamin Athman who is Amritha.All others are Mritha and has destruction. Hearing this
answer Uddhalaka son of Aruna fell silent.

Brahmana 8 Aksharabrahmana
In the discussions with the great Yajnavalkya there is only one person who is bold enough to
enter the discussion a second time and the confidence to proclaim that if Yajnavalkya
answers her two questions ,there will not be any one else in the sabha who can win over him
as a scholar of Brahmavidya.And that person is a great woman, The Gargi .I think she is a
knowledgeable example for all women of all times. She was a great Brahmavaadini who is
capable of judging the great Yajnavalkya and giving him a certificate that he should be given
the award and no one else. In gargibrahmana we saw the universes as swasthika ,revealing by
the processes of sphurana(revelation)and sphulana (revolving).Swasthika is the gross symbol
of the subtle aksharabrahma ,pranava .In this Brahmana the subtle or sookshma form of it is
discussed. This is the naadabrahma meditated by the upasaka of vaag or Gayathri .The
aksharaparabrahman .
Manthra 1
Hamimam dou prasnou prakshyaami thou cheme vakshyathi na jaathu yushmaakamimam
kaschith brahmodhyam jethethi pricha gaargeethi
Vachaknavi(daughter of vachaknu)said:Bhagavaans,Brahmins,If you will allow me, I will ask
two more questions. If he answers them no one among you will ever be able to win him over
in the subject of Barhman. The sabha said unanimously:Gargi,you can ask.
Manthra 2
saa hovaachaaham vai thwaa yaajnavalkya yathaa kaasyo vaa vaideho vograputhra ujjyam
dhanuradhijyam krithwaa dhou baanaavanthou sapathnaathivyaadhinou hasthe
krithwopothishtedevamevaaham thwaa dhwaabhyaam prasnaabhyaamupodasyaam thou me
brooheethi pricha gaargeethi
She said:Yajnavalkya,I am approaching you with two questions like the most painful and
sharp arrows from the bows of sons of Ugra ,the kings of Kasi and Videha.Give reply to these
two questions of mine.
Yajnavalkya said:Gargi,ask.
This is a important question since it mentions a great emperor Ugra(who belonged to the
Mooshaka dynasty of Kaarthaveerya of Maahishmathi) and his two sons,One the king of
Kaasi and the other the king of Mithila.This gives us an idea of the time period of
Yaajnavalkya,Gaargi,Raamaayana and Janaka and all the members of the sabha of Janaka
mentioned here as participants of the debate .
Manthra 3
saa hovaacha yadoordwam yaajnavalkya divo yadavaak prithvyaa yadantharaa
dhyaavaprithivee ime yad bhootham cha bhavascha bhavishyachetyaachakshathe
kasmimsthadotham cha protham chethi
Yajnavalkya,that which is said to be othaprotha(crisscross)and at the upper side of dyo ,lower
side of earth, and within the dyavaprithwi as well ,what is that ?
In Gargibrahmana the divisible gross universes were bound together by the indivisible
sookshma which is everywhere and which sticks together things to make them gross. This
zygology or binding or sticking together is seen in machines,body,in union of chemicals, in
interatomic forces ,intermolecular forces etc .That subtle vasthu by which such a union
happens when two things meet is seen not only on the surface of the two ,but within their
depths .(Science say that molecules from the adhesive diffuse into two substrates to be
 711 
 

joined. This process of adsorption means that bonds form not just on the surface of substrates
,but deeper inside them.)In 6th Brahmana Gargi was asking about the problem of prapanchas
of gross spaces (desasambandha).Here she is introducing the problem of
desakaalanairantharya or problem of space-time continuum.

(Diagrammatic representation of Gargi’s darsana and its comparison to the light cones).

She also includes the bodhathrikona of yogadarsana and therefore the synchronicity of
Psyche (as in Carl Gustav Jung )has to be considered as well. If we draw two lines one
vertical and horizontal at right angles ,the time and space are on the vertical line and
spacetime continuum and causality(nimitha)is on the horizontal line. Jung included in his
synchronicity the revelation of certain symbols in dream states and discovery of new truths
related to human consciousness in to the astronomical synchronicity of Kepler logically
interwoven.(Synchronicity-an acausal connecting principle .ARK paperbacks London,
Melborne and Hencky C.J Jung translated by R.F.C Hull 1985).Jungs synchronicity is the
phenomenon of cognition of an individual where the space and time become one and the
timeless space less synchronicity ,the past history, the future predictions and events are
revealed in ones consciousness as symbols and its meanings .This is logically proven by
astrophysics,neurophysiology,and psychology .Instead of space and time the akshara
 712 
 

(indestructible)energy was used by Gargi and by Volf Gang Poli.Poli drew the light of
consciousness at the place of spacetime continuum. To Yajnavalkya who said that it is
impossible to speak of the atheetha of atheetha ,Gargi is pointing out that though
unspeakable, it could be experienced in ones consciousness.The second round of questions is
for that purpose. Now we will see how yajnavalkya explains the advaitha state of
swanubhoothy or own experience .
Manthra 4
saa hovaacha yadoordwam yaajnavalkya divo yadavaak prithvyaa yadantharaa
dhyaavaprithivee ime yad bhootham cha bhavascha bhavishyachetyaachakshathe
kasmimsthadotham cha protham chethi
Gargi,that which is above the dyo ,and below the earth, and in the interval of dyava and
prithwi too ,as past ,present and future and as othaprotha in sarvam(all)is the aakaasa. If all
the multiverses including the spacetime is threaded and considered as a single soothra ,that
which is othaprotha on that thread is called Aakaasa.Suppose the manifested universes known
by human intellect is Eka and soothrathmaka ,and with saayana (with movement)time. Like
aapas was said to be othaprotha in prithwi dhathu earlier ,in the soothrathma or subtle
jagath,the unmanifested ,nirayana,and unknown (durvigneya)poojya (worshippable)or soonya
(zero)aakasa is othaprotha.The three times reside in that nirayana time together and undergo
uthpathy (origin) sthithi(lifespan)and laya(merging or destruction)in it .Om,Kham,Poojya ,
Soonya etc are thus symbols of the one and same Brahman and in it is prakrithi or pradhana
.By Brahman it is othaprotha.The khahara of Bhaskaracharya is the zero of mathematicians
and the Aakaasa of the philosophers .It is not ether as translated by western science .Khahara
was explained several times before therefore not repeated here .By principle of mathematical
induction one can write a suthravakya as
Symbol of Zero= symbol of square X symbol of zero
Brahman= prakrithy X all movable and immovable things(charaachara)
Zero=number X successor
This was modified by Peano in the west later on.
The soothravakya of Energy =mass X velocity 2
Is Brahman = Prapancha X the movement of the entire prapancha squared .
If the symbols are then used in samavakya The final answer is
Zero =zero which is the urjasamkhya of nirayana .
The square is one or pradhana and then writing the hexagonal numbers of one in succession
we have 1,7.19,37.61.91,127…..like that.If we add the sum of continuous hexagonal numbers
we always get a cube.By this mathematical induction one can prove that there is nothing but
Brahman that is nirayana and akshara and that is represented as a rasichakra or zodiac also.
That which we feel is divided into past ,present and future is the kaala of saayana prapancha
and all the kriya of the prapancha and its gathi are only foam or bubbles or waves in the
ocean of nirayana Brahman. Therefore they are only tiny parts of Brahman and are not
different from Brahman (not Brahmabhinna).That is how the first mathematician /philosopher
of India stumbles upon the great symbol of zero .That is called the paramarthasatha by
advaithin.Sankara says
Dikdesakaalagathiphalasoonyam hi paramarthasath
He continues that it is called soonya because it lacks directions,spacetime, movement ,effects
etc and therefore the lesser intellects(moodabudhi)cannot cognize it and calls it asad (naught
).So zero or poojya and khahara is the symbol of that ultimate truth Brahman of Indian
philosophers and mathematicians and it is also the greatest discovery of the human
consciousness. That suthravakya is used here in Aksharabrahmana. Writing the Brahmi lipi
(a,ka,sa and zero in a line ), the aksha or aakasa of sanskrit is this symbolic structure of the
structureless.If we join these letters the symbol of spacetime continuum and the triangles of
 713 
 

light of consciousness will be obtained. This is the khahara of the much later astronomer
Bhaskaracharya .
Manthra 5
sa hovaacha namasthesthu yaajnavalkya yo ma etham vyavochoparasmai
dhaarayaswethi pricha gaargeethi
Gargi said:Yajnavalkya,for giving the right answer to my question, my namaskaram .Now get
ready to grasp the next question.
Gargi ,ask.
Gargi is sure that her question is difficult to be answered. And her namaskara to
Yajnavalkya is for giving a correct answer to a difficult question. That namaskara is her way
of expression that she has decided that he is a sarvagna.The suthra itself is difficult to be
cognized. Therefore to make its explanation so that others can also cognize it must be a more
difficult task. All scientists who learn and teach about the functioning laws of cosmos are
involved in this difficult task. Gargi is confident that her next question also will be cognized
and made cognizable by his explanation to others in the assembly by Yajnavalkya .Therefore
Gargi says “Dharayaswaethi” Dharaya means wear or cognize .
Manthra 6
saa hovaacha yadoordhwam yaajnavalkya divo yadavaakprithivyaa yadantharaa
dhyaavaaprithivee ime yadbhootham cha bhavacha bhavishyachetyaachakshathe
kasmimsthadotham cha protham chethi
There is an important point to be noted here. The 5th and the 6th manthra are the same.Gargi
is asking the same question a second time. A repetition of the same question. After saying
that I will ask two questions she is repeating the same question again. It is a second question,
but it is the first question repeated again.
One question, one question………
1,1,1,……..
Repetition of a One ,not a second. No dwitha.It is adwaitha of One …..
The number, successor of a progression of natural numbers is always one. Therefore same
question is being asked forever. In a samkhyasreni(progression of numbers)the numbers
could be imaginary points in spacetime,muhoortha in time, all beings so far created and to be
created etc.In a numberless (asamkhya) and uncountable anantha(endless)progression of
numbers
Number or Samkhya=successor
Prakrithy=all sthavara and janghama
It is not n=n+1
But
1=1
The soothravakya 0=1 X 0becomes then,
0=0 X 0
Zero =a square or chathura X 0
NirayanaBrahma=SaayanaBrahman
The eternal repetition of NirayanaBrahmagnana ,by generations of people is the
saayanaprapancha and it is not different at all.
Manthra 7
sa hovaacha yadoordwam gaargi divo yadavaak prithivyaa yadantharaa
dhyaavaaprithivee ime yadbhootham cha bhavacha bhavishyachetyaachakshatha aakaasa
eva thadotham cha protham chethi kasminnu khaluaakaasaa othascha prothaschethi
The answer to this question also is a repetition. That is an answer which all people, wherever
,in which timespace,in whichever language ,in which race and color ,will reach if they are
searching for the truth. Thus it is only a repetition in spacetime. The field beyond the time is
 714 
 

unspeakable by word. To speak of akshara which is beyond is more harder. It is avachya.If

Yajnavalkya did not answer or speak about that Aksharabrahman ,according to the science of
logic(tharkasasthra)by the aprathipathy as nigrahasthaana(by the lack of knowledge to answer
) Yajnavalkya has to face failure. If he speaks of it ,then also he will fail ,because he is
speaking about something that is avachya(not speakable)and by viparathipathy as
nigrahasthana his failure in tharka is definite. That is why Gargi said ,earlier that if
yajnavalkya answers her questions there will be no one to win over him. Knowing this
difficult position into which he was put by Gargi,Yajnavalkya cleverly answered without the
dosha of both aprathipathy and viprathipathy.
Manthra 8
sa hovaachaidath vai thadaksharam gaargi braahmanaa
abhivadantyasthoolamananuahraswamadheerghamalohithamasnehamachaayamathamov
aayuanaakaasamasanghamaghandhamachakshushkamasrothramavaagamanothejaskam
apraanamamukhamamaathramanantharamabahyam na thadsnaathi kinchana na
thadasnaathi kaschana
He said:-Gargi,Brahmanas call that akshara as asthoola,ananu,ahraswa, adheergha, alohitha,
asneha,achaya,athama,avayu,anakasa,asamgha,arasa,agandha,achakshu,asrotha,avaak,amana,
athejasa,apraana,amukha,amaathra,ananthara, abaahya,etc.It does not eat anything and
nothing eats it too. Akshara is something which has no destruction .By saying that the
Brahmana call it like this yajnavalkya hints that “I am not saying that it is so ,but the
Brahmanas are saying that “I am not saying that which is avachya .At the same time he is
giving an answer too.
Asthoola=different from all gross objects
Ananu=different from all subtle atoms
Ahraswa=not small
Adheergha=not long
By these four measures ,all the dharma of dravya are negated for the akshara.Akshara is not
dravya or matter since it lacks these measurements.
Alohitha=that which is not red .It has no sign of agni which is lohitha in color
Asneha=without oily nature,or love in particular
The energy is different from fire and water too by these negations.
Is it only a shadow then? No because it is achaya .That without a shadow .
Athamam=without thamas
Avaayu=that which is not vayu
Anaakaasa=that which is not aakaasa
Asamgha=that which is nonattached
(Bhavathu tharhi samghathmakam jathumam)
Sankara says without the nature of sticking like gum ect.In the thanmathra of the five
bhoothas of prithwi,water,fire,wind and aakasa akshara is othaprotha , but it is different from
all these .It is not mere darkness or thamas ,though it is in the thamodwara or blackholes too.
Though it is aparischinna,subtle ,and conjoins all ,it has no attachment like the sticking gum.
It is in all interatomic, intermolecular forces yet it is beyond even that energy .It is othaprotha
in akaasa but it is beyond akaasa and cannot be said with the sabda of akaasa even.Akaasa is
only its sign or linga(lakshana)or symbol.
Arasa= with no taste or essence
Agandha=with no smell
Achakshu=with no eye(pasyathyachakshu in swethaswethara .Seeing even without a
chakshu)
Asrothra=with no ears.(sa: srunothyakarna.In swethaswethara .That which hears without ears)
Avaak =without words
 715 
 

Amana=without mind
Athejasa=without light( the energy which looks like unmanifested darkness or thaams )
Aprana=that which is not praana.The praana within is its vikaara .The bioenrgy is its
manifestation but it is beyond bioenrgy.
Amukha=without a face .Without a channel or gate .
Amathar=without a mathra or unit of measurement.Meeyathe yena thanmaathram
amaathram maathraaroopam thananbhavathy ,na thena kinchin meeyathe (according to
Sankara’s commentary).Mathra is the unit of measurement .The amaathra is not measured by
the mathra.
Anantharam ,abahyam=that which has no inside or outside Only when there is a chidra
(discontinuity)we have in and out.For aparischinna this is not possible.It is not an internal or
external object and for it there is nothing before or after it or nothing in between too. That
alone exists .therefore it does not swallow anything .It is not swallowed by anything .Thus the
all swallowing time and the thamodwara or black hole is negated .All these are
manifestations of akshara , yet akshara is beyond all these. Whatever is revealed, known ,said
is manifestations of that unmanifested akshara .It is beyond all these and is avyaktha,avachya
.It is lacking in al adjectives and is called Ekam evaa adwitheeyam .To name it or speak of it
there is no word or language . Therefore the being ness of akshara is by negating aneka
adjectives as nethi,nethi and this is the method of Brahmagnanins to reveal it to others. But
always doubts will linger in a loukika budhi due to lack of its experience. Sankarabhashya
says:-
Anekavisheshanaprathishedaprayaasaadasthithwam thaavadaksharasyopagamitham
sruthyaa;Thadaapi lokabudhim apekshyaa sankhyathe yatha:
Therefore,yajnavalkya continues to prove its asthithwa.
Manthra 9
ethasya vaa aksharasya prasaasane gaarghi suryaachandramasou vidhyuthou thishtatha
ethasya vaa aksharasya prasaasane gaargi dhyaavaaprithivyou vidhruthe thishtatha ethasya
vaa aksharasya prasaasane gaarghi nimeshaa muhoorthaa ahoraathraanyardhamaasaa
maasaa rithava:samvatsaraa ithi
vidhruthaasthishtantyethasya vaa aksharasya prasaasane gaargi praachyonyaa
nadhya:syandanthe swethebhya:parvathebhya:pratheechyonyaa yam yam cha
disamanvethasya vaa aksharasya prasaasane gaargi dadatho manushyaa: prsamsanthi
yajamaanam devaa darvim pitharonuaayathaa:
Gargi,by the order of this akshara,sun and moon functions mutually in relation to each
other.Dyava and prithwi functions mutually with each other. Nimisha, muhurtha, ahorathra,
adhimasa,maasa,rithu,samvathsara,functions mutually with each other. Rivers flow in their
direction from the white mountains to east and west. With this akshara,men became givers of
alms and deva became yajamaana and praise each other. By this akshara the ancestors depend
upon the grass,Durva. Under a good and just king the nation will be united and will not show
separatist tendencies .It will function mutually in order according to the laws.Similarly,the
sun, moon ,their fields(mandala) dyava, prithwi, rivers etc do their respective function in
order and are united under this akshara. Aksharabrahma is that unifying power or energy
which makes this cosmic order possible. When Yajnavalkya says this in Sanskrit ,all
astronomers after Newton will have to agree. Because that is eternal truth. What we mean by
solar and lunar field or the dyavaprithwi etc is only space. In Yajnavalkya’s view ,the
spacetime is a continuum because space or mandala contains the saayana time as well .The
saayana time ,which is orderly measured by astronomers , mathematicians,farmers,and
historians also functions with the law of the aksharabrahman and spacetime thus functions
simultaneously, mutually and in orderly fashion as a unit. Not only that ,the water cycles on
earth ,and the karma of beings on earth (like giving of alms)and of the divine beings (yajna)
 716 
 

also is due to the same energy and its order. Thus bioenergy also is unified with cosmic
spacetime energy. Human consciousness cognizes that ,for all these to function like this
according to a rhythmic law and order, there must exist a power which is beyond all these,
which is chethana ,and asamsaarri and that prasaasithaaram (one who rules or orders) or a
light of consciousness or pragna also is akshara. The akshara of cosmos and the akshara of
beings are both pragna .From that aksharabrahman flow these akshara as arts and science.
Akshara gives akshara to akshara.The praising words to those who give alms ,or to those who
do yagna are also akshara.Yajamana is one who does yajna ,or a life which is in the form of
give and take. They are praised by the deva which are in the form of light. Those praises are
also akshara.For the good people who do good deeds as yajnaroopa ,the celestial lights give
boons as akshara.Action as well as its reaction are thus called akshara.By this akshara only
the ancestors depend upon the darvihoma ,and takes rebirths to continue life on earth. The
cyclical repetition of time,rithu,samsara,punarjanma etc are all proof of the truth of akshara,or
its existence. It is the knowledge about the asthithwa of akshara alone that can cut away the
samsara and give liberation. This vischithy or cutting of samsara will not happen with mere
karma alone according to the next manthra. To say that two systems are functioning mutually
in interdependence to each other, is to say that they are co-ordinate systems. Thus ,sun and
moon,dyava and prithwi,space and time, cosmic and biological energy of functioning are
considered as co-ordinates by Yajnavalkya.When we compare the nirayana time ,the saayana
time on earth and other graham are relative .The nirayana time is felt as sayana by beings on
such graham, and this awareness is for awakening his/her consciousness from the moving
sayana to a unmoving controlling nirayana sakthy .The consciousness of saayana time is only
the first step to a nirayana ,timelessness beyond .If we think of the co-ordinate systems
explained by Einstein in modern times we will know what Yajnavalkya says is true.
Manthra 10
yo vaa ethadaksharam gaargyavidithwaasmimloke juhothi yajathe thapasthapyathe bahooni
varshasahasraanyanthavadevaasya thadbhavathi yo vaa ethadaksharam
gaargyavidithwaasmaallokaath praithi sa kripanotha ya ethadaksharam gaargi
vidithwaasmaallokaathpraithi sa braahmana:
Gargi,Whoever in our loka does homa ,yajna ,thapas,etc without knowing that akshara, even
if they do those karma for several thousands of years ,they become destroyed .Whoever goes
from this loka without knowing this akshara (praithy=to go.Pretha or paretha=the one
departed) is to be sympathized with. Only those who go from this world after knowing that
akshara ,are Brahmanas and others are not. Even if we do karma for thousands of years their
effects have an end ,unless we know Aksharabrahman.The karma is not mukthi.The effects of
good karma end ,and one has to take birth again. Thus recycling of energy keeps up life and
samsara on earth. The lack of awareness that I am akshara, oorja ,and lack of memory of ones
own swaroopa is there in the cyclical punarjanma and in karma. To get the prathyabhigna or
remembrance that I am pragna ,I am the sarvantharyamin Akshara ,is to get liberated from
this ignorance and forgetfulness forever. Such a gnani with prathyabhigna alone is called a
brahmana and this term is not applied to any one born into a particular gothra or family.
Just like digestion ,and revealing by light resides in agni,in achethanaprakrithi of pradhana
,natural prasaasrithwa or law of all natural powers resides according to some samkhya
thinkers. Though in the seen,heard,thought,known prakrithy which is nifty and kshara,
akshara resides ,one has to differentiate between them .Akshara is othaprotha in kshara also
but it is beyond all kshara.In next manthra Yajnavalkya points out a prasasrithwa which is
beyond the prasathrithwa in prakrithy.That controlling power ,beyond the controlling power
of natural laws.
Manthra 11
thad vaa ethadaksharam gaargyadrishtam drashtabhootham srothramantham
 717 
 

manthravijnaatham vijnaathru naanyadathosthi drashtunaanyadathosthi srothru

naanyadathosthi manthru naanyadathosthi vijnaathre thasminnu khaluakshare
gaargyaakaasa othascha prothaschethi
Gargi,that akshara is unseen.But is the seer. It is unheard but is the hearer. It is
unthinkable but is the thinker. Unknown but is the knower. There is no other seer, hearer,
thinker or knower apart from it.Gargi,it is with that akshara ,the spacetime is othaprotha.
(crisscrossed). Akshara is not vishaya of our sense organs like eyes,ears,or even to our mind
and intellect. It is the drashta,srotha, manthaa,vignaatha as vishayi .Therefore it is
drishtiswaroopa, sruthiswaroopa, mathiswaroopa and vignaanaswaroopa.As seer,hearer,
thinker and knower akshara is everywhere in ebverything.It is chethanaswaroopa .Therefore
it cannot be mistaken for something that is achethana or jadaswaroopa.It cannot be that which
is seen,heard,thought or known ,but beyond all these .The cause or energy which is the reason
for all these functions. Sakshath aparokshabrahman is called Athman,Sarvantharyamin,That
which is beyond the dharma of samsaara like eating etc.It is beyond all adjectives. By that
aksharaparabrahman ,the spacetime or akasa is othaprotha.Akshara is ultimate (paraakashta).
It is the paraagathi .It is parabrahman.Paraasakthi.It is the satya or truth of all the relative
truths from prithwi to dyava.Satyasya satyam is its name. In 7th Brahmana 23rd manthra this
was explained.Instead of antharyamin ,the word akshara is used. The question asked in 7th
Brahman was by Arunaputhra Uddlaka and here it is by Vachaknuputhri Gargi.They are the
questioners as well as listeners(srotha)of Yajnavalkya.Only in the body there is gender
difference. In Athman there is no gender difference. When talking to Uddalaka ,a male ,the
masculine gender word antharyamin is used. While talking to Gargi,the neuter gender word
akshara is used. But as the seer, hearer,thinker,knower it is the same ,with no gender. For
denoting something which has no gender like the Athman,a sabda without gender ,like
akshara is more suitable than a sabda with masculine gender. Therefore such a suitable sabda
is used by Yajnavalkya in his reply to Gargi.That shows the respect and friendship between
the speaker and listener which is beyond the gender difference .The mutual respect and love
between Yajnavalkya and Gargi is based on the aksharabrahmavignana which is too subtle
and beyond all differences.
Manthra 12.
sa hovaacha braahmanaa bhagavanthasthadeva bahu manyedhwam
yadasmaannamaskaarena muchyedhwam na vai jaathu yushmaakamimam kaschid
brahmodyam jethethi thatho ha vaachaknavyupararaama
Garghi told the entire Sabha:-Bhagavaans,Brahmins,If you can get liberated from him by a
single namaskaara ,you are lucky .Understand that .None of you can win over him in
Brahmavishaya.”Saying this Vachaknavi became silent. Even if we can meet a Brahmagna
like Yajnavalkya once in our life we will be liberated.
If you think that you can win over him by argument ,from the strong and complex knowledge
systems of him you will never get liberated. Then what about winning over him ?Thus
praising Yajnavalkya,and giving him a certificate that he is the sarvagna among all those
assembled, was done by Gargi.This is important because of two reasons. One, a woman like
Gargi had known Vedarahasya even in that time and it was not restricted to only men.
Two,She was even greater than Yajnavalkya ,because when she certified ,every one agreed.
When we conduct an examination, it is the teacher who certifies the student .A student cannot
certify another student.So,Gargi had been a renowned teacher of Brahmavada and respected
by the sabha .
In AntharyamiBrahmana what was called that which cannot be known but prithwi, bhootha
and thamas is the akshara.It is said to be the chethanaadhathu (sarveshaam chethanaadhathu)
because of its function of seeing . Chethanaadhaathu means the element of energy or the unit
of energy .Some authors give five avastha for Brahman.1 Pindam.2.Jaathi.3.virat.4.suthram 5
 718 
 

Daivam. Others say there are 8 avastha. They include 6.drashta,7 jeevathman 8 Nirupaadhika
Brahman.
Still others say these are only different forms of power or energy of the same Brahman. In
this way ,indefinite avastha and indefinite sakthibheda is possible for energy .Sankaran does
not admit any such differences .He says Brahman is beyond all samsaradharma and in it these
samsaradharma like avastha,position , sakthy or power etc are being projected .To say that
energy has avastha(position and form),sakthy(power, action)which are samsaradharma ,and
to simultaneously say that they are not in dharma is called yugapad by him . Brahman is
niravayava ,avikaara ,and to project avayava,vikara etc is imaginary truth only. Then where is
the difference between jeevathman and paramathman? There is no bheda or abedha in them .
The bheda is only due to the upadhi ,the body.Sankarabhashya says:-
Parasya mahasamudrasthaaneeyasya Brahmano aksharasya
aprachalithathwaroopasyeshad prachalithaavasthaantharyami.Athyantha
prachalithaavasthaa ksethragna :Yasthana vedaantharyaamina.
Parabrahma is Akshara.It is a great ocean which is quiet and movementless
(Aprachalitha).In it a slightest kampana or vibration happening ,is called Antharyami Purusha
(prachalithaavastha).When this become a great movement like a tsunami wave ,it is athyantha
prachalithaavastha or a moving wavy ocean. In this moving state ,one knows prapancha as
moving or revolving ,but in that movement does not see the antharyami or akshara .Only the
kshethra is known and is a ksethragna.This is the samsari Jeevathman .In this the one who
does not know even the kshethra(common man)as well as the knower of universe (scientist)
are included. We must remember that our brain waves are in these states(beta,alpha ,theta
states )when such activities like day to day life, meditation and Samadhi(sushupthy)happen
and by experimenting these states we can prove this simili. Jeevathman which is samsari is
limited by avidya,kaama and karma and the cause and effect(kaarana,kaarya)which are the
upaadhis . In nirupaadhika ,and boundariless(paridhiheena)aksharaBrahman there are no
upadhibheda and hence no differences at all. It is Ekamevaadhitheeya. It is the secret of
Akshara. AksharaBrahmarahasya. Pranavarahasya is that.Gargi here asks questions on it and
Yajnavalkya does a beautiful exposition of it. The Pranavavaada of Gargyaayana and
pranavarahasya of Gargi are not different .

Brahmana 9 SAKALYABRAHMANA.
About sakalyaBrahmana Sankara says:-Among Prithwi etc by comparison of the subtlest in
order,Yajnavalkya had spoken about the most subtle bhaava which is othaprotha in all as
sarvaanthra (in everything) there is nothing more to be revealed. The controlling sakthy of
that Brahman in all vishaya which is manifested ,and in al suthrabheda is also said. In
manifested objects its form is grosser and manifested and therefore cognizable easily .Thus
human mind gives it some lakshana.This Brahmana starts to speak of the sankocha and
vikasa (contraction and expansion)of the different devatha or prapancha which are controlled
by Brahman and to understand the sakshath AparokshaBrahman by such expanding and
contracting prapancha. The controlled different prapancha with devathaabheda to rule them
are thus our contracting and expanding multiverses .In this functioning cosmos with several
multiverses,the controlling power is the subtlest ,and sarvavyapin(everywhere)
sarvantharyamin (in everything)and beyond that too and that is aparokshabrahman or
unmanifested Brahman. Upanishads are the scientific works in which such subtle questions
are discussed.One has to read them as one reads the Annals of New York Academy of
Sciences. With care and with learning only they can be understood. To brand them as
Brahmanical and religious or mythical etc is only foolishness. For Brahmana literal meaning
is knowledge of Brahman and if we adopt that meaning Brahmanical is a correct word .But
unfortunately the present scholars does not seem to know that meaning .They use it in a caste
 719 
 

sense and complicate affairs and create more separatism than any one else has ever done in
India .Brahmana is not the name of a jaathi or gothra .It is not the name of a skin color or race
.But of knowledge of Brahman. Of living a compassionate life of love and knowledge of the
ultimate .Any one can do that. But only a rare few reach that state because of limitations of
out effort,opportunities,levels of intelligence.etc.In Logan’s Malabar Manual ,the correct way
of classifying the Brahmins in a census is mentioned as the Learners and teachers .The
number of such people and families were less in all times .The current western Brahmins in
such a definition will be Einstein,Volf Gang pauli ,Feynman,Sagan,Hawking, Penrose etc
provided they develop a compassionate advaithic disposition(which unfortunately is lacking
in present day scientists).to all beings. Science and spirituality meets in the minds of Indian
scientists like Yajnavalkya and Sankara and multitudes of Rishis over several millennia .
After Gargi’s statement every one kept silent. But one person who was too immature started
another series of questions. That was Vidagda ,son of Sakala and hence called Saakalya.
Manthra 1
atha hainam vidagdha:saakalya:papracha kathi devaa yaajnavalkyethi sa haithayaiva
nividaa prathipede yaavantho vaiswadevasya nividhyuchanthe thrayascha three cha sathaa
thrayascha three cha sahasretyyomithi hovaacha katyeva devaa yaajnavalkyethi
thrayathrimsaadityomithi hovaacha katyeva devaa yaajnavalkyethi shadityomithi hovaacha
katyeva devaa yajnavalkyethi thraya ityomithi hovaacha katyeva devaa yajnavalkyethi
dwaavityomithi hovaacha katyeva devaa yajnavalkyethi adhyardha ityomithi hovaacha
katyeva devaa yaajnavalkyethi eka ityomithi hovaacha kathame the thrayascha three cha
sathaa thrayascha three cha sahasrethi
Vidagdha,son of Sakala asked.”Yajnavalkya,How many devas are there?”
Yjnavalkya said:-According to Nividha ,Viswedeva are determined as 303 and 3003.OM.
Tell me how many devas are there exactly?
33.OM.
Exactly how many devas are there?
6 OM
Exactly how many devas are there?
Two .OM.
Exactly how many devas are there?
One and a half.OM
Exactly how many devas are there?
Only One .OM.
Which are those 303 and 3003 ?
The question and answers to them show a pattern.The question is the same.But the number
diminish to One in the next and at every number,Yajnavalkya chants OM the
Aksharabrahman to remind Sakalya what was said in the answer to Gargi.
Nividha:-It is a word for a manthra which denotes number of devathas in
Viswedevasasthra.
Thrayascha thricha sathaa (3 and 300)
Thrayascha thricha sahasra(3 and 3000)is said in Nividha.
This number is reduced in order to
3+30=33
3+3=6
3+0=3
These are the thrimoorthi or trinity .
3=1+1+1
Gargi’s question started from still lower number,1+1=2
 720 
 

The half of 3 is 1 and a half. The other half also is 1&1/2.These two ardha unite to form one.
From 1 ,two,from 2 three, from 3 aneka –In this way numberless numbers are generated and
all are only Akshara ,the One .Omega or omkara alone exists and there is nothing but that .
OM=Omega=0
Om,Om,Om…….. n
1+ 1+ 1 ……….n
0+0+)……………0
From 2 to 30003 all the middle numbers are just the expanding and contracting forms of
Omkara and omkara alone is there in all successors. Thus the creation of the anantham
viswedeva or aleph null from omega is said here. This is an endless sreni of viswedeva.
Manthra 2
Yajnavalkya said:-They are the mahima of the 33 only.
Sakalya asked: which are those 33?
Yajnavalkya said:-8 Vasu,11 Rudra,12 Aditya,Total 31.These and Indra and Prajapathy
makes 33.
00
00000000
00000000000
000000000000
33X -=30+3
30000000+3 is 33 crores deva or Aleph null which is created from Omega and is omega
itself.
Manthra 2
sa hovaacha mahimaan evaishaamethe thrayasthrimsathweva devaa ithi kathame the
thrayasthrimsaadityashtou vasava ekaadasaa rudraa dwaadasaadityaastha
ekathrimsadindraschaiva prajaapathischa ethasthrimsaavithi
The 8 Vasu,11 Rudra,12 Aditya makes up the 31 divine beings and with Indra and
Prajaapathi the total is 33 .
manthra 3
kathame vasava ityagnischa prithivee cha vaayuschaanthariksham chaadityascha dhyouscha
chandramaascha nakshathraanii chethai vasava etheshu heedam sarvam hithamithi
thasmaad vasava ithi
Which are the vasu?
Agni,Prithwi,Vayu,Anthariksha,Surya,Dyo,Chandramas,Nakshathra.Sarvam reside in them.
Therefore they are called Vasu.
From biological energy to energy in the cosmic star clusters there are 8 vasu. They are cause
for making the beings take up the body which is a union of cause and effect ,due to
dependence on fruits of action. Therefore the devathas from agni to nakshathra are called
Vasu.
Manthra 4
kathame rudraa ithi daseme purushe praanaa aathmekaadasasthe
yadaaspaschaaroraathmathweenduthkraamantyatha rodayatnthi thadyadrodayathi
thasmaadrudraa ithi
Which are the Rudra?
The 10 praana of human beings and the mind. When they rise up leaving this human body
,makes us cry.Rodana is cry .Therefore they are called Rudra.It is sorrowful for human beings
to discard the praana.When one feels that I am about to die ,they do cry .When one die ,the
relatives cry. Therefore the Praana and mind which makes us cry are the 11 Rudra
Manthra 5
 721 
 

kathama aaditya ithi dwaadasa vai maasaa:samvatsarasyaitha aadityaa ethe heedam

sarvamaadadaanaa yanthi the yadidam sarvamaadadaanaa yanthi thasmaadaadityaa ithi
Which are the Aditya?
12 Aditya are the months of the year. They do aadathaana of all that we see and hence are
called Aditya. Adathaana is to give and take the lifespan and by that function the Aditya has
that name. They are the organs of the Kaalapurusha as Samvatsara.They cyclically revolve
again and again(Puna:Puna”parivarthana) and by that action give and take life.
Manthra 6
kathama Indra:kathama:prajaapathirithi sthanayithnurevendro yajna:prajaapathirithi
kathama:sthanayithnurityasanireethi kathamo yajna ithi pasava ithi
Which is Indra?Which is Prajapathy?
Rain cloud is Indra.Yajna is Prajapathy.
What is rain cloud?
Lightening itself is that .
What is yajna?
Cows.
The vidyuth or lightening within the rain clouds can kill like a vajra of Indra.It has energy
and strength .By that energy the water or rain is given to earth and it is amritha for earth.
Therefore these are the deva of all Indriyas(life)called Indra. Cow Is here called a Pasu.Pasu
in Sanskrit means all beings ,animals and human including. By the union of male and female
the animals create new generations or praja and hence they are prajapathi.The life is the yajna
of these prajapathis.
Manthra 7
kathame shadityagnischa prithivi cha vaayuschaa:nthariksham chaadityascha
dhyouschethe shadethe heedam sarvam shadithi
Which are the 6 ?
Agni,Prithwi,Vayu,Anthariksha,Dyo,Aditya.
By these 6 all are created.(This is Vasu from which Chandra and stars are avoided)From
these 6 are generated the 303 and 3003 ,33 crores of Viswedeva.
Manthra 8
kathame the thrayo devaa itheema eva thrayo lokaa eshu heeme sarve devaa ithi kathamou
thou dhou devaavityannam chaiva praanaschethi kathamodhyardha ithi yoyam pavatha ithi
Which are the three?
The three worlds. In them all devas are included.
Which are the two?
Anna or food and praana or life
Which is that one and a half deva?
The one who does Pavanam(purification)as Vaayu and the combined Bhoomi and agni .
Bhomi and agni is bhooloka.
Anthariksha and vaayu is bhuvarloka.
Dyo and surya is suvarloka.
These are three loka.
All the seen universe is food or Annam.
Jeeva is praana.These two are the 2 devas spoken about. Thus all types of energy are unified .
Manthra 9
thadaaahuryadayameka evaiva pavatheya kathamadhyardha ithi yasminchidram
sarvamadhyaadhnorthenaadhyathrdha ithi kathama eko deva ithi praana ithi sa brahma
tyadityaavakshathe
Only one is doing Pavana.Then why say one and a half?
Since it increases in everything and makes everything increase, it is Athyardha .
 722 
 

Which is that one deva?Praanan.It is BRAHMAN .It is called Thyad.

By sarvadevathmakathwa only Brahman exist .a=akshara=Brahman
Thyad=praan=Brahman.Ridhi=increase .These three are combined AthyardhaAthyad has its
ardha or half as Praana .It is also the ardha of all viswedeva.Therefore it was called one and a
half. The multiplicity and oneness of the deva or objects in the cosmos is thus spoken of
scientifically and mathematically too. In the number of Nivid ,endless deva are included. But
all of them merge as eka in eka.The only one praana is seen expanding into the
innumerable ananthasamkhay.The only one Brahma expand as anantham Prapancha . Eka is
omega and anantha is aleph null.(Omega is Om and aleph null is viswedeva).In between these
extremes we have numerous middle numbers or intermediate numbers .But all of them are
only praana .They are all the saguna forms from the one created by name,form,karma,
guna,sakthy, adhikara etc Now the 8 types of praana is spoken of.
Manthra 10.
prithivyeva yasyaayathanamagnirloko mano jyothiryo vai tham purusham vidhyaath
sarvasyaathmana:paraayanam sa vai vedithaa syaad yaajnavalkya , veda vaa aham tham
purusham sarvasyaathmana:araayanam yamaatha;ya evaayam sareera:purusha:sa esha
,vadaiva saakalya thasya kaa devathetyamrithamithi hovaacha
‘Yajnavalkya,That person who knows the purusha as the Athman in everything, with abode
as Prithwi,with eye as agni,and mind as jyothis ,alone can be said to be the knower of
everything”
“I know him ,that Purusha ,as the Athman in everything and that itself is the purush in my
body .Tell ,Saakalya.”
“Then, what is its devatha?”
“Amritham”
Half from mothers egg. From that half the skin,flesh,blood as three coverings as a ksethra.
Half from fathers seed. From that bone,marrow,semen,and veerya . Thus 6 deva and the two
first deva(mother and father)makes 8.Our body as one , and a half (from father or mother)is
thus one and a half body only. Father ½ ,Mother ½ ,child ½ and a total is 1 ½ .Brahmadeva
resides as Ekadeva in the body of cosmos also as expanded by one ½ (Brahmardha) Praana,
with 6 and 11 viswedeva to 33 crore subtle cells .Thus even the Pindanda and Brahmanda are
essentially amritha only .There is nothing different from Brahman. The food the mother eats
digested become rasa and rasa become her blood and child gets it directly through umbilical
cord while in womb. After birth, that raktha which is converted to milk in her breasts feed the
child. After 6 months child nourished by rasa from external food or annam.Thus child is
enjoying the amritharasa throughout for growth and nourishment ,from mother earth. Thus
even the body made of amritharsa is amritha only. Matter and energy are essentially same by
this argument.
Manthra 11
kaama eva yasyaayathanam hridayam loko manojyothiryaam vai ham purusham vidhyaath
sarvasyaathmana:paraayanam sa vai vedithaa syaad.
yaajnavalkya veda vaa aham tham purusham sarvasyaathmana:paraayanam yamaaththa ya
evaayam kaamamaya:purusha:sa esha vadaiva saakalya thasya kaa devathethi sthriya ithi
hovaacha
“That person who knows purusha as Kaama,sareera,Hridaya, Loka,Mind, Jyothis, and Athma
in all alone can be called a Gnaani.”
“I know him as such. That is this purusha who is kaamamaya”
“who is its devatha?”
“Sthree”(woman)
The devatha who nourished the Annamaya body and made it energetic was woman as
mother. But in its creation purusha had half part as giver of the seed. Now the devatha who
 723 
 

nourishes the kaamamaya body and makes it active also is woman .A man is made energetic
in the presence of a desired woman.
Manthra 12:-
roopaanyeva yasyaayathanam chakshurlokee manojyothirye vai tham purusham
vidhyaath sarvasyaathmana:paraayanam sa vai vedithaa syaad
yaajnavalkya veda vaa aham tham purusham sarvasyaathmana:paraayanam yamaatha ya
evaasaavaaditye purusha:sa esha vadaiva saakalya thasya kaa devathethi satyamithi
hovaacha
“That person who knows purusha as Roopa,sareera,Chakshus,loka, mind, Jyothis, Sarvam
Athman alone can be called a gnani.”
“I know him as such. That is Adityapurusha.”
Who is its devatha?
“satyam”
Manthra 13
aakaasa eva yasyaayathanam srothram loko manojyothiryo vai tham purusham
vidhyaath sarvasyaathmana:paraayanam sa vai vedithaa syaad
yajnavalkya veda vaa aham tham purusham sarvasyaathmana:paraayanam yamaatha ya
evaayam srouthra praathisuthka:purusha:sa esha vadaiva saakalya thasya kaa devathethi
disa ithi hovaacha
That person alone is gnani who knows purusha as sarvam Athman,manas jyothi,srothra
loka,Akaaasa abode . I know him as such .It is that srothra which is Praathisuthka.
Which is its devatha?
Disa(directions).
Manthra 14 to 17 in this same manner speaks of Chayamayapurusha with Mrityu as
devatha,Aadarsapurusha with Asu as devatha,Aaapapurusha with Varuna as devatha,and
puthramayapurusha with prajapathy as devatha respectively .These devatha in 10th to 17th
manthra can be shown in a tabular form.
Draw 5 columns and nine rows and mark them. The 5 columns are representing the abode or
aayathana,loka,mind/athman,purusha and devatha respectively.
Abode world mind/Athman purusha devatha
1earth fire jyothysarvam Annam amritham
2Kaama hridaya “”””” kaama sthree
3.roopa chakshu “””””” sun satya
4.Aakasa ears “”””””” prathisuthka directions
5.Thamas hridaya “””””””” chaaya death
6.roopa chakshu “””””””” Aadarsa Asu(praana)
7.Aapas hridaya “”””””””” waters Varuna
8.Rethas Hridaya “”””””””””” puthra prajapathy
All these are applicable to all people and beings of both sexes. The term roopa and chakshu is
used twice ,but the purush and devatha in first is Sun and truth while in the second it is
reflection in a mirror (radars is mirror as well as an ideology)and devatha as praana or Asu.In
the worlds there is agniloka, srothraloka said once,Chakshuloka twice and hridayaloka four
times . Mind/Athman is always the energy and is sarvam (everything).The devatha in the 8
abodes are different .
Manthra 18
saakalyethi hovaacha yaajnavalkyasthwaam swidime braahmanaa
amgaaraavakshayanamakratha
Yajnavalkya asked :-Saakalya,Have these Brahmins made you a stick to light up the fire
within a sparkling coal?
 724 
 

After describing the eight types of revelation of the devatha which is the cause of the worlds
as general form and purusha as the special form ,within seconds asks in a half sarcastic and a
half playful mood :-Child, Are you made a tool by the cowardly scholars of
Kurupanchaladesa to be burned by the Agni within me? Are you being made a scapegoat so
that you are destroyed in my Gnaanagni? Gargi had already told the sabha that This
brahmana is Fire and without trying to examine and reexamine him further ,do a namaskara
and get out of its path for protection. One has to prostrate and succumb to such Gnaana which
is fire .Should not try to kindle the anger of such Brahmins who are sarvagna is the message.
Manthra 19
yaajnavalkyethi hovaacha saakalyo yadidam kurupaanchaalanaam
braahmanaanatyavaadi:kim brahma vidwaanithi diso veda sadevaa:saprathishtaa ithi
yaddhiso vetya sadevaa:saprathishtaa:
Sakalya asked:-Yajnavalkya,Are you doing Athivaada against all the Brahmins of
Kurupanchaladesa,being a Brahmavidwan?
Yajnavalkya said:-I know the Deva,their prathishta ,and their directions.
Sakalya said:-If you know them say that quickly.
Sakalya thinks ,Yajnavalkya’s question is insulting not only him but all the Brahmin scholars
of Kurupanchala who were assembled there. And insulting other scholars cannot be the sign
of a Brahmagna who know everything and every being is Brahman. Hence Sakalya asks his
question.
Yajnavalkya said: You are not testing my Brahmagnaana now. You are testing my
Knowledge of the eight directions, their Lords and their Prathishta etc .That is only inferior
knowledge and not Brahmagnana and every astrologer in the country knows it .Thus asking a
very famous and a very well known thing ,like a primary school question to a post graduate
Sakalya has underscored the scholarship of entire kurupanchaladesa.hence yajnavalkya points
out that fact.Saakalya does not even know what to ask to a Brahmagna is the message. But
Saakalya does not get the message .He says ,if you know that say it .That insistence shows his
immaturity. In short,Yajnavalkya was making a humorous remark about the foolish question
and the person who asked it in a sabha which is full of scholars of Kurupanchaladesa ,who
are well aware of Yajnavalkya’s knowledge. He was not making fun of Brahmins of
Kurupanchaladesa but on the immaturity of Saakalya ,but in a smiling, half humorous tone
without being angry or egocentric .After a detailed discussion on timelessness and that which
is beyond spacetime with the knowledgeable Gargi,the silly question on directions and their
devatha (the relative truths)seems childish .But Sakalya does not see this ,and does not
understand the speaker’s message .
Manthra 20
kindevathosyaam praachyam disyaseetyaadityaadityadevatha ithi sa aaditya:kasmin
prathishtitha ithi chakshusheethi kasminnu chakshu: prathishtithamithi roopeshuithi
chakshushaa hi roopaani pasyathi kasminnu roopaani prathishtithaaneethi hridaya ithi
hovaacha hridayena hi roopaani jaanaathi hridaye hyeva roopaani prathishtithani
bhavantheetyevamevathad yaajnavalkya
manthra 21
kindevathosyaam dakshinaayaam disyaseethi yamadevatha ithi sa yama:kasmin
prathishtitha ithi yajna ithi kasmin yajna:prathishtitha ithi dakshinaayaamithi kasminnu
dakshinaa prathishtithethi sradhaayaamithi yadaa hyeva sradhatyetha dakshinam dadaathi
sradhaayaam hyeva dakshinaa prathishtithethi kasminnu sradhaa prathishtithethi hridaya
ithi hovaacha hridayena hi sradhaam jaanaathi hridaye hyeva sradhaa prathishtithaa
bhavatheetyevaschevaithad yaajnavalkya
He asked :On the east ,with which devatha you join?
With Sun.
 725 
 

Where is his prathishta?

In the hridaya.
Where is eye having prathishta?
In the roopa.
Where is roopa having prathishta?
In Hridaya.One knows roopa through heart and therefore roopa are having prathishta in heart.
You are right,Yajnavalkya.
Yajnavalkya here divided external directions and hridaya as five and said that I merge with
sun in the east.

Manthra 21.
In southern direction what devatha are you?
I am Yama.
His Prathishta?
In Yajna.
Where is yajna having prathishta?
In Dakshina.
Where is Dakshina having prathishta?
In Sradha or concentration.
Where is prathishta of sradha?
In hridaya.One knows sradha in hridaya and therefore it is having prathishta in hridaya.
You are right,Yajnavalkya.
Prapancha or cosmos and the body or pindanda are both seen as a
Golakshethra(sphere)and divided. The names of the sun in the four directions is given as
Aditya,Yama,Varuna and Soma.Dhruvaagni is the pole star and the lights of the poles.
Chidaakaasa and Hridaakaasa are made one and in that merging ,darsana,yajna,aapas,deeksha
and word is born and reborn forever cyclically .
Manthra 22
kindevathosyaam pratheechyaam disyaseethi varunaadevatha ithi sa varuna:kasmin
prathishtitha ityapswathi kasminnvaapa:prathishtithaa ithi rethasithi kasminnu
retha:prathishtithamithi hridaya ithi thasmaadapi prathiroopam jaathamaahurhridayaadiva
suptha hridayaadiva nimitha ithi hridaye hyeva retha:prathishtitham
bhavatheetyavamevaithad yaajnavalkya
This says Varuna as devatha of west ,having prathishta in western waters or ocean ,and the
waters in rethas,and rethas in hridaya .therefore the newborn child is flowing from ones heart
 726 
 

as a reflection of oneself .Rethas is having prathishta in hridaya because we know it within

hridaya. Sradhaa vaa aapa: Therefore waters means sradha itself.Kaama or desire is a
chithavrithy within us. It is in our hridaya that we have kaama.The sradha or waters in the
kaama makes sonitha and sukla as watery media and by their flow the child is made .Like a
kundala is made of gold, by the wish in the heart of the parents is the child created. If it is not
there, even if semen and egg is present a child is not born.
Manthra 23
kindevathaosyaamudeechyaam disyaseethi somadevathaa ithi sa soma:kasmin
prathishtitha ithi deekshaayaamithi kasminnu dekshaa prathishtithethi satya ithi
thasmaadapi deekshithamaahu:satyam vadethi satye hyeva dekshaa prathishtithethi
kasminnu satyam prathishtithamithi hridaya ithi hovaacha hridayena hi satyam jaanaathi
hridaye hyeva satyam prathishtitham bhavatheetyevamevaithad yaajnavalkya
In the north Soma is devatha.He has prathishta in deeksha.Deeksha is having prathishta in
truth.therefore one who takes dheeksha speak only truth.satya is having prathishta in heart.
Through heart only we know truth. Soma is Somalatha as Mrithasanjeevani as well as the
moon and Amritha.
Manthra 24
kindevathosyaam dhruvaayaam disyaseetyagnidevatha ithi sogni:kasminnu prathishtitha ithi
vaacheethi kasminnu vaak prathishtithethi hridaya ithi kasminnuhridayam prathishtitham ithi
In the dhruva hridaya merge with agni .Agni is having prathishta in word (vaak)Vaak has
prathishta in hridaya.
Then Saakalya asks a question.” Where is Hridaya having prathishta?”
Yajnavalkya is now merged with the fire above in his pole or Brahmarandhra as Urdhwa. The
words are flowing from his heart as fire .His Vaak is now Agni itself by Thadathmya.In his
heart, which is now expanded in all directions and merged with all devatha ,and their energy ,
all directions,devatha and prathishta merging in his own heart as one great agni in
oordhwagathy .From that great fire or energy all roopa,all functions, all creations all gnana
are flowing as words of fire .All naama and all words flow in a creative fire .In that great
muhoortha of fiery creation Sakalya by his foolish question ,made him utter or call a name
.The fault of ignorant people who just wants to prolong an argument without grasping the
meaning of what a yogin says sometimes does this mistake. The question was like hearing
entire Ramayana asking “What is the relation between Rama and Seetha?”
Manthra 25
ahallikethi hovaacha yaajnavalkyo yathraithadanyathraaramanmanyaasai
yadhyethadanyathraasmaathrathaachuvaano vainadadhyurvayaam si
vainadwimathneerannithi
Yajnavalkya said;-You,Ahallika,where else is your heart except within you? Within
ourselves? If it was not so, this body would have been eaten up by dogs and by birds. The
name that Yajnavalkya called Saakalya here is “Ahallika”.Ahanileeyathe anenethi
Ahallika:That which is unseen during daytime and come at night as a pretha is ahallika .It is a
dead man. When you are dead ,you have no Athman/Hridaya.that body is a dead body eaten
up by dogs and wolfs and vultures etc.The Hidaka’s is Athman’s abode and it is Athman.In it
is all prapancha having their prathishta.Everything is in our Bodha or consciousness.Bodha is
in everything too. This had been said again and again as daylight very clearly and yet without
understanding Sakalya asks where is the heart? Then Yajnavalkya calls him Ahallika,the
pretha who cannot face daylight and run away from it .He has just changed the name of
Saakalya , by a change in pronounciation in a humorous pun .Saakallya is made Aahallika .
But the meaning is entirely different now. After this Yajnavalkya starts questioning to
instruct Sakalya and to punish him for his impudence.
Manthra 26
 727 
 

kasminnu thwam chaathmaa cha prathishtithou sya ithi praana ithi kasminnu
praana:prathishtitha ityapana ithi kasminnuapaana:prathishtitha ithi vyaana ithi kasminnu
vyaana:prathishtitha ithi udaana ithi kasminnu udaana prathishtitha ithi samaana ithi sa
esha nethi nethyaathmaagrihyo na hi grihyatheseeryo na hi seeryathesangho na hi
sajjyathesitho na vyathathe na rishyathi . ethaanyashtaavaayathanaanyashtou loka ashtou
devaa ashtou purushaa:sa yasthaan purushanniruhya pratyuhyaatyakraamatham
thoupanishadam purusham prichaami tham chenme na vivakshyasi moordhaam the
vipathishyatheethi. tham ha na maine saakalyasthasya ha moordhaa vipathaathaapi haasya
parimoshinostheenyapa jahuranyanmanyamaanaa:
Sakalya,where is your Athman having Prathishta?
In praana.
Where is praana having prathishta?
In Aaana.
Apaana?
In vyaana.
Vyaana?
In udaana.
Udaana?
In samaana.
This Athman is that which is described by “Nethi,Nethi”(It is not that ,not that.)It is no
cognizable and not graspable. It does not degenerate. It has no association or attachment to
anything. It cannot have sorrow, cuts or end. The 8 aayathana itself are the 8 loka.They
themselves are the 8 deva.The state of merging all of them into oneself ,and becoming
internalized (athyakrama)by transcendence is Upanishada ,a great secret. I am asking you
about that Purusha.If you do not know that your Moordha (forehead) will fall. Sakalya did
not know what to say. His head fell. Those who steals ,took away his bones thinking that they
are another’s. Body, mind and praana (5 types)are having prathishta in each other. They are
all having prathishta in the Athman which is Vignaana,aanandamaya.All are having
prathishta in all as othaprotha in spacetime.My Athman is the nirupaadhika,sakshath
aparoksha ,othaprotha AksharaBrahman is a secret which Sakalya has not understood even
now.
Therefore he goes on repeating what he had learned from books forever .This is because lack
of swanubhoothi only. It is uncognizable because it is beyond everything known and beyond
all dharma and cause and effects. Whatever is seen by our senses(karana)are manifested
objects only and unmanifested are subtle truth.Sakalya is a intellectual journeying through
only those manifested things cognized by his senses and he cannot go beyond the gross and
known things. He has no experience of the unmanifested truth .Athmathathwa has no
grahana(grasp/cognition by senses)jeernatha(degeneration)or sambandha (association)and is
unmanifest by the very same reasons. No one can destroy or injure it. Such an amritha which
is discussed as One in al the 8 energy abodes and eight devatha ,purusha of directions, is the
same that dwells in our body,mind,5 praana,and is Athman .Thus what is outside is inside too
and there is only that unmanifest which seems as many and manifested. One has to control all
Indriyapurusha in ones body and cognize that I am the same energy in the Ashtachathushka
deva of cosmos .That is how 8X4=32 +1 =33 was calculated as Viswedeva.All those
directional purusha are in oneself. Without transcending all upadhis of senses this experience
is not possible. All originate, exist ,and merge in the Brahman and in own Athman or
Swapragna in heart alike. Because they are one. Not many.
Thus Brahman=Swahridaya
Even after that one cannot find where ones heart is ,there is no other way than falling of your
head over it.(Falling of head means lowering your head in failure, but also making your head
 728 
 

and brain red-hot in argument and make oneself a fool )Another meaning is that he lost his
head or became mad and wandered like a ghost .Thinking and thinking and without getting an
answer wandered all over the place and died like a mad man. This is intended when it is said
that in a different country he died and thieves thinking that his bones are wealth ,took them
away .But in a sense it also means that without knowing own Athman ,knowing only the
body ,is equal to a dead body and that body is fit to be eaten up by dogs, birds and thieves
who are eating dead bodies. Thus ,called by Ahallika,Sakalya went in search of truth and
without getting swanubhoothi , he died in a unknown land where even his body was not
properly cremated. In SathapathaBrahmana in an equivalent discussion we see Yajnavalkya
telling Sakalya :-
Purethithye marishyasi na the astheeni cha na Grihaan prapsyanthi
Thus he was dead in a city from where even his bones could not be taken home . To show
this historical event ,here it is said that the thieves took away his bones thinking that it is
wealth.(Probably to make ornaments or weapons or musical instruments with them ).
Pathanjali in yogasoothra says “Moordhajyothishi sidhadarsanam.” It is in ones Moordha or
Sahasrara the yogin see sidhadarsana. Yajnavalkya was not a mere scholar but a real
sidha.The sabha,including Sakalya had the good fortune of seeing him in person. That is what
Gargi meant when she said it is rare to see such an individual and do namaskar to him. But
what is the use of seeing a sidha ,if one does not have the capacity to understand that? Even
after seeing Yajnavalkya and having the good fortune of having a direct discussion with
him,Saakalya did not get sidhadarsana(direct yogic experience)and lost his chance is the real
meaning. There are many in this world with such unluck and impudence. But not during the
time of Janaka.
Manthra 27
atha hovaacha braahmanaa bhagavanthaa y ova:kaamayathe sa maa prichathu sarvam vaa
maa prichatha y ova:kaamayaha tham va:prichaami sarvaan vaa va:prichaameethi tham ha
braahmanaa na dadrushu:
Yajnavalkya said:-Bhagavaans ,Brahmins, Whoever wants to ask questions to me can ask .Or
you can combine and ask .Or I will ask you either alone or as a group. None of the Brahmins
were courageous to take the challenge. Therefore yajnavalkya continued.
Manthra 28
than haithai:slokai:papracha: yathaa vrikshe vanaspathisthathaiva purushomrishaa thasya
lomaani parnaani thwagasthithpaatikaa baaha:((1)
thwacha evaasya rudhiram prasyandi thwacha uthpata:
thasmaathadaathrinaaath prethi raso vrikshaadivaahathaath (2)
maamsaanyasya sakaraani kinaatam snaava thath sthiram
astheenyantharatho daaruni majjaa majjopamaa krithaa(3)
yad vrikshovrivano rohathi moolaannavathara:puna:
martya:swinmrityunaa vruvana:kasmaanmoolaath prarohathi(4)
rethasa ithi maa vochatha jeevathasthath prajaayathe
dhaanaaruha iva yai vrikshonjasaa pretya sambhava:((5)
yath samoolamaavriheyurvriksham na punaraabhaveth
martya:swinmrityunaa vrikna:kasmaanmoolaath prarohathi(6)
jaatha eva na jaayathe ko nwenam janayeth puna:
vijnaanamaanandam brahma raathirdhaathu:paraayanam thishtamaanasya thadvida ithi(7)
He asked them these following slokaas .Manthra 28 contains these 7 slokas of Yajnavalkya.
1.Man is like a plant /tree or a vanaspathi.This is the truth. His hairs are leafs. Skin is the
outside bark only .He is the ruler of the forest(Vanaspathy)or king of forest. The ruler of the
Brahmakaanaan as Prapancha ,is Brahmagnapurusha alone.
 729 
 

2.From skin flow blood .From bark flow rasa .Like rasa from a cut bark of tree blood flow
from a cut skin.
3 Flesh is the internal cover or sakara (it is also called Sakala).Ligaments are the more
internal cover. Bone is the inner pith . By saying that maamsa or flesh is sakala or sakara,
Yajnavalkya again implies that saakalya was only the son of flesh .The one who argues that
the flesh and blood alone are the cause of his birth.
4.The tree is cut but it again grows from its roots. From which roots does human beings
grow again even if cut by death?
5.Do not say from rethas.Rethas is there from only living things. A tree sprouts from the
rethas or seed. But even after the tree is cut ,and dead, how it grows again is my question.
6.If we cut the tree with roots ,it will not grow again. From which root does man cut by
Mrityu grow again?
7.If you say ,”He is already born”, I say “He has to be reborn again” then who will generate
him? The Barhman which is vignaanaanandaathmaka.And the Brahmagna who is merged in
it.
Now Yajnavalkya’s question is not of a single human being. It is about the entire race of
humanity. The answer that already human race is there is thus negated by saying that this race
which is created can be destroyed too by death with its roots. But even then the race will
reappear. From where and from whom? Thus the question is about total destruction of race
and then its reappearance . To this question the Brahmins assembled could not answer.
Dravya,including human race is created from oorja.Therefore from the Brahmorja which is
vignaanaanandamaya ,nirguna,nirapeksha which is reflected in the pragna of the Brahmagna
that is Amritha,all the worlds ,races , including human race can be recreated .Though our
limited and divided intelligence fell that there are many bodies, many galaxies, worlds ,many
opposites like light and darknes,day and night,Jada and chaithanya etc ,in reality none of
them are different but the only one chaithanya or oorja which seems as many. In the
undivided pragna of Brahmagna it is seen as amritha,adwaya.That is why Yajnavalkya says
that even his body is amritha ,being a Brahmagna. Because of the same reason,sakalya who
can see only that which is perceived by naked senses becomes Ahallika and chinnamasthaka
and is able to see Yajnavalkya ,as dual .(To see one as many is chinnamasthaka)So ,it is not
because of the curse of Yajnavalkya that Sakalya becomes confused but by his own limitation
of intelligence.Saakalya was a scholar on Vaasthusasthra and an ancient treatise on it existed
in India.So,we can see why he was asking on directions and their Lords etc so much ,thinking
that Vasthusasthra is above Brahmasasthra.Vasthu is on a piece of land and Brahma is for
entire cosmos and beyond and Brahma exists even in vasthu,but also beyond it.Sakalya could
not see that . About the word Vignaanamaanandam,Sankarabhashya enters into a long
discussion here. Both Samkhya and Vaiseshika are accepting moksha (Mokshavaadin).But
some of them think that in Moksha ,bliss cannot be experienced. Others think that
unsurpassed bliss is experienced.Of these which is logical? In Chandogya “Jakshatha
kreedan ramamaana:” ,in Mundaka “ya:sarvagna:sarvavith”,in Thaithareeya “Sarvan
kaamaan samagnuthe”,etc are quoted by Sankara to prove that in moksha bliss is
experienced. (Mokshe sukham samvedyam).If bliss was not experienced the word
Vignaanam aanandam would not have been used. We are able to perceive aananda and
vignaana in pratyagaathman.But it Is not comparable to the heat of fire or cold of ice etc
which are related to external objects and its experience by sense organs.” I am happy”. Like
that we know our Athman by ourselves .We can compare to that .In the absence of effects
and organs of function vignana does not happen. At the same time ultimate vignana is when
we do not have consciousness of our body.(Including death,sushupthy,Samadhi etc).
Therefore in the ultimate moksha bliss cannot exist is the argument of some. That is not
correct. Because the concentrated ekanthika dhyana or meditation and Samadhi when we
 730 
 

have no consciousness of our body, form or name or of our indriya is essential for human
beings to discover science and any other vignana.So,though within a body and indriya,even
for knowledge of external vishaya ,we need a state of lack of consciousness of body. So
vignana of the most subtle type is not with the external world or with the gross organs but by
the subtlest energy within which has no dependence on karya ,effects and sense organs,. It is
free from such upadhi. The Athman which is bliss itself ,is eternal and eternally having
vignana.A samsari when freed from samsara attain the swaswabhava of the Athman.When we
take a handful of water from a lake it is different from rest of the lake. But when we put it
back into the lake we cannot distinguish that part from the rest of lake. Only when it is in the
hand ,the water feels that I am different from the rest of the lake. But that water which even
when it is in the hand ,remembering that I am only part of that lake and will return to it has a
blissful experience of eternity and that vignana makes it blissful. In continuous bliss one may
not be able to distinguish that ananda at all as swaswabhava.In the Adwaya state where is no
second, there is no difference between gnana, agnaana,aananda,no aananda etc.When a
scientist or poet or a musician or artist is attentively involved in the bliss of creation or
discovery ,in that moment of discovery does not know whether I am happy or not, whether I
am having knowledge or not .Only after that experience ,when the continuity is broken , only
he remembers the moment and its blissful experience ,that I had been vignaanamaya. This
interval(Bardo)of breaking the continuity gives us knowledge of sorrows when we are not in
that swaroopa ,and also of the bliss of that state of swaroopa.Thus when that vignana and
aananda is reflected in consciousness ,the sruthivachana “Vignanamanandam”is uttered and
therefore it is self-explanatory of swaroopa.It is said not during the experience of
Athmananda but after it when there is a bardo.Muktha in his sarvathmabhavaprapthi
experience all the bliss of all the yogins and all the devas.And attain it. This Bliss is due to
sarvathmaikya or oneness with all .And when one gets this experience in this life he is called
a liberated person. That is ultimate mukthy is not death, but this experience when you are
alive. The word Vignanamaananda is uttered by a person who had experience of
sarvathmaikya , and to communicate to others about it .So it is a commentary of the
experience and not uttered while in that experience itself.Vignanamanada is not the same type
as saying “I am happy” or “I am unhappy” by delusions of such dualities created by several
upadhi of name,form,functions,its effects, and their associations .When yajnavalkya say that I
have known Brahma and am having vignana and aananda of it ,he is not attached to any
upadhi,but is trying to communicate an experience which he had ,and others did not have
because of presence and absence of Samadhi experience. It is an internal memory ,not related
to external things that he is trying to communicate. It cannot be searched in the external
worlds of vishaya. The experience of that blissful state is the suvarnatheertha of the
Sudhasindhu of Yajnavalkya.There is no other way than immersing in that sacred waters of
Munitheertha to know it. By argument no one can experience it. Only by practice of sadhana
one attains it.Sakalya miserably failed in that and seeing that the others kept quiet and as
Yajnavalkya said, he was a tool(even though they hadn’t employed him for that purpose
and he came on his own accord) for others to recognize Yajnavalkya’s greatness. A Yogin is
satyasamkalpa and his words never go without being true .
Chap 4
 731 
 

Brahmana 1 ShadacharyaBrahmana.

The 12 Adityas being transformed to the 8 Dikpaala (protectors of directions) in 5 types of

vyuha or groups, was fixed(prathishta)in own heart by Yajnavalkya and then by the Athman
of entire cosmos which has function of the five praanas, was balanced and in it ended his last
Suthra.He was proving how the cosmos is within Athman,and therefore in the Heart’s suthra
within body as well. To describe that purusha which has done so and thus gone beyond
body,suthra and hridaya and the cosmos ,one can only use the way of “nethi nethi”
(Exclusion principle).It is unspeakable and can only by experienced in Swanubhoothi that is
vignanananda.Without swanubhoothy , what remains is only empty scholarship and
arguments only. Now he discusses how to attain it by the devatha of Vaak.
Manthra 1
om Janako ha vaideha aasaanchakretha ha yaajnavalkya ha yaajnavalkya aavavraaja . tham
hovaacha yaajnavalkya kimarthamachaari: pasoonichannanuanthaanithi ubhayameva
samraadithi hovaacha
Om.Janaka,King of Videha came and sat on his throne. Then Yajnavalkya also came. The
king asked:-Yajnavalkya, Desiring what (wealth)did you come here ? Is it for the cows or for
the subtlest meaning of truth?
Yajnavalkya replied:-“Samrat,For both”.
From the beginning of the Manthra,one has to understand that this discussion is
happening on the second day.Because both Janaka and Yajnavalkya are said to enter the
sabha of the scholars and taking their seats. Now the king asks a very pertinent question.
Being a Brahmagna the king thinks Yajnavalkya has come not for any physical wealth ,but
 732 
 

for a spiritual wealth .Discussing subtlest truth with like-minded persons is a bliss for any one
and that must be the real reason of the sage’s visit.
Yajnavalkya says I have come for both. I need the physical wealth of the cows to feed the
people who have come to my hermitage as my disciples. But I don’t want it free. I would
discuss and teach the subtlest truth to your scholars in the sabha and as a reward take back the
cows to feed my students in Guru Kula.
Yajnavalkya is a Vidualsanyasi.Janaka is a Vividishasanyasi.Yajnavalkya wants to give his
wealth of vidya to the emperor and his retinue,and to take the physical wealth given by the
emperor as Gurudakshina for maintenance of his Guru Kula in hermitage. The word Samrat
shows Janaka has finished his Vaajapeya .SankaraBhashya says”samasthasya vaa
Bhaarathasya varshasya Raajaa”.Janaka had become the King of entire Bharathavarsha and
that is why the term samrat is used. That means samrat was a term which was used by ancient
Indians for a king who had unified Bharatha as a single nation under one ruler. The concept
of a unified Bharatha or India is seen in many scriptures and was not a new concept .
Manthra 2
Yathe kaschidabraveethachrunavaametyabraveenme jithwaa sailinirvaag vai brahmethi
yathaa maathruman pithrumaannaachaaryavaan brooyaathathaa thaschailinirabraveeth
vaag vai brahmetyavadatho hi kim syaaadityabraveethu the yasyaayathanm prathishtaam na
mebraveedityekapaad vaa ethath samraadithi sa vai no broohi yaajnavalkya
Vaagevaayathanamaakaasa: prathishtaa yajnetyenadupaaseetha . kaa prajnathaa
yaajnavalkya.
vaageva samraadithi hovaacha vaachaa vai samraad bandhu:prajnaayathe rgvedo
yajurveda:saamavedotharvaangirasa ithihaasa:puraanam vidhyaa
upanishada:slokaa:soothraanyanuvyaakhyaanaani
vyaakhyaanaanishtam huthamaaasitham paayithamayam cha sloka:parascha
loka:sarvaani cha bhoothaani vaachaiva samraad prajnaayanthe vaag vai samraad
paramam brahma nainam vaag jahathi sarvaanyenam bhoothanyabhiksharanthi devo
bhoothwaa devaanapyethi ya evam vidwaanethadupaasthe. hastyurishabham sahasram
dadaameethi hovacha janako vaideha:sa hovaacha yaajnavalkya:pithaa memanyatha
naananusishya harethethi
Tell me what others have taught you.
J:Jithwan,son of Sileena said the word Brahman.
y:-Sailini has said what a person with mother,father and Acharya should say.Vaak is
Brahman .What will happen to one who cannot talk? What can he do?But,did that Guru tell
you the abode,prathishta of vaak to you?
j:-No ,.
Y:-Samrat,Brahman is ekapada.
J:-Yajnavalkya,continue.
Y:-Vaak itself is the abode of vaak.Aakaasa is its prathishta.Meditate upon it as Pragna.
J:-Yajnavalkya,what is pragna?
Y:-Samrat,Vaak itself is pragna.By vaak one does pragnana of bandhu (relatives). By vaak
itself one does pragnaana of Rgveda,yajurveda,saamaveda and Atharvangirasa,
ithihaasapurana, vidya, Upanishads,sloka, suthra, commentaries(anuvyakhy ana)opposite
views of it(vyakhyanaanishtam) sacrificed, food and drink ,this world, that world, all
elements etc .Samrat,That vaak itself is ParaBrahman.The one who thus knowing ,do
upaasana on vak ,is never discarded by vaak.All bhootha come to him/her searching for
him/her. He/she becomes the deva of the devaas and merge in the divine.”
J:- I am giving you 100 elephants and oxen.
Y:-My father had advised me not to receive any dakshina from a disciple without giving him
the vidya in entirety. Mathruvaan,pithruvaan,Acharyavaan are the three sudhi or purity
 733 
 

needed for a good Guru and by that Yajnavalkya says Janaka’s Guru Sailini is a good Guru
himself. But he is not ready to accept dakshina or physical wealth for a partial giving of his
knowledge. He shows how dharmic he is in his temperament as well as practice and in
following his father’s words. That shows he too is Acharyavaan ,Pithruvaan and
Maathrumaan. The dharma of Yajnavalkya proves all these.Aayathana is abode. This body is
abode of vaak in a very physical sense. This preach a is abode of it in a macrocosmic
level.Prathishta is fixity in all the three kaala of past,present and future .(Prathishta
thrishuapi kaaleshuya aashraya) Since meditation on Barahman /Vaak has to be in entirety
one has to meditate with its abode and prathishta.One pada of Brahman means 1/3rd part
only. Since the abode and prathishta of vaak is vaak itself its dependence is only on akaasa
(cosmic spacetime)which is unmanifest and in all the three kaala the same. The origin ,
presence and merging of vaak is thus to be known in unmanifested aakaasa (spacetime)not in
limited manifested senses or human body. Therefore do meditation as the most secret and the
4th paada of Brahman ,as Pragna (not as Vaikhari vaak).Vaak and pragna are not different.
All gnaana originate ,reside in and merge in Hridaakaasa of a gnaani.Even loukika
knowledge originate, reside and merge there only. Even they are cognized by Vaak,by
pragna. If one meditates on Pragna he/she by the light of his/her prathibha becomes a deva
on earth (Bhoodeva)and merge in that world of light itself. He/she originated, lived and
merged in enlightened state only. Such a person is rewarded by all bhootha/all elements.
Manthra 3
Yadeva the kaschith abraveethachrunavaametyabraveenma
udangha:soulbyaayana:praano vai brahmethi yathaa maathrumaan
pithrumaanaacharyavaan brooyaathathaa thachoulbaayanovavethu the
thasyaayathanam prathishtaam na movraveedityekapaad vaa ethath samraadithi sa vai mo
broohi yaajnavalkya praana evaayathanamaakaasa: prathishtaa priyamityenadupaaseetha
kaa priyathaa yaajnavalkya praana eva samraadithi hovaachapraanasya vai samraad
kaamaayaayaajyam yaajapatyaprathigrihasya prathigrihnaatyapi thathra vadhaasamkam
bhavathi yam disaamethe praanasyaiva samraad kaamaaya praano vai samraad
paramambrahma nainam praano jahaathi sarvaanyenam bhoothaanyabhiksharanthi devo
bhoothwaa devaanapyethi ya evam
vidwaanethadupaasthe. hasthyurishabham sahasram dadaameethi hovaacha janako
vaideha:sa hovaacha yajnavalkya:pithaa memanyatha naananusishya harethethi
Soulbaayana Udanga said that Praana is Brahman.Yajnavalkya said that Udanga also is a
good Acharya with Sudhithraya and praana is Ekapada of Brahman only. The abode of
Praana is praana itself and prathishta is Aakaasa and it has to be meditated on with love and
dedication. What is dear (Priya)? Praana itself. Because of desire for Praana one does Yajna
of even ayajna.Receives from unreceivable places even. Because of desire for praana, from
any direction, people fear death.Therfore Praana is Brahman.Praana does not discard the one
who meditates on him thus. All bhootha will come to him in search of him. He merges as
deva in Deva. Janaka said “I will give you 1000 elephants and ox . But Remembering his
fathers advice Yajnavalkya did not take them. Man desires praana.All living things are
desirous of its own praana.Even a worm wants to preserve its praana.Brahmins did even those
inauspicious yajna as did by Ravana and Hiranyakasipu,for fear of their own praana.From
such people , though they are cruel, they received alms and wealth .People are afraid of death
and therefore they succumb to such cruel people. Since the love for life is common to all
jeeva, it is a natural proof for Praanakaama or desire for praana.
Mantra 4
Yadeva the kaschidabraveethachrunvaametyabraveenme Barkkurvarshnaschakshurvai
brahmethi yathaa mathrumaan pithrumanaachaaryavaan brooyaathathaa thad
 734 
 

varshnobraveechakshurvai brahmetyapasyatho hi kimsyaaadityabraveethu the

thasyaayathanam prathishtaam na mebraveedityekapad vaa ethath samraadithi sa vai no
brohi yaajnavalkya chakshurevaayathanamaakasa:prathishtaa satyamityenadupaaseetha kaa
satyathaa yaajnavalkya chakshureva samraadithi hovaacha chakshushaa vai samraad
pasyanthamaahurdraaksheerithi sa aahaadraakshamithi thath satyam bhavathi chakshurvai
samraad paramam brahma nainam chakshurjahaathi sarvanyenam
bhoothaanyabhiksharanthi devo bhoothwaa devaanapyethi ya evam vidwaanethadupaasthe
hasthhyrishabham sahasram dadaameethi hovaacha janako vaideha:sa hovaacha
yaajnavalkya:pithaa memanyatha naananusishya harethethi
Barku, son of Vrishna said chakshu is the Brahman.Yajnavalkya said it is only one paada of
Brahman. Its abode is chakshus itself and prathishta is Aakaasa. The 4th paada is the
Upanishada Satya.Meditate on chakshus as Satya.Sathyatha or truth is chakshu.When one
asks “Did you see it?” and one says “Yes, I saw it” we take it as witness word (word of
sakshi).Because perception or darsana is truth. It is Para Brahman.
Mantra 5
Yadeva the kaschidabraveethachrunaavaametyabraveenme gardabheevipeetho
bhaaradwaaja:Srothram vai brahmethi yathaa maathrumaan pithrumaan acharyavaan
brooyaathathaa thad bhaaradwaajobraveechrothram vai brahmetyasrunwatho
kimsyaadityabraveethu the thasyaapathanam prathishtaam na mebraveedityekapaad vaa
ethath samraadithi sa vai no broohi yajnavalkya
srothramevaayathanamakaasa:prathishtaanantha ityenadupaaseetha kaananthathaa
yaajnavalkya disa eva samraadithi hovaacha thasmaad vai samraadapi yam kaam cha disam
gachathi naivaasyaa antham gachatyananthaa hi diso diso vai samrad srothram srothram
vai samrad param brahma nainasrothram jahaathi sarvanyenam bhoothaanyabhiksharanthi
devo bhoothwaa devaanapyethi ya evam vidwaanethadupaasthe.
hasthyurishabham sahasram dadaamethi hovaacha janako vaideha:Sa hovaacha
yaajnavalkya:pithaa memanyatha naananusishya harethethi
Son of Bharadwaja ,Gardhabhivipeetha said ear is Brahman.Yajnavalkya said ears are to be
meditated upon as anantha (endless)In whichever direction it travels that travel or journey has
no end. Therefore directions are anantha. Directions itself is ears. The endlessness of
directions and of ears is the endlessness of the waves of sound. From the Hridaakaasa that
perceived and experienced Brahman, which has no directions,space,time,or movement
vaak,sruthy,in anantham kaala ,anantham disa freely travels .
Manthra 6
Yadeva the kaschidabraveethachrunavaametyabraveenmesatyakaamo jabaalo mano vai
brahmethi yathaa maathrumaan pithruvaan acharyavaan brooyaathathaa
thajjabaalobraveenmano vai brahmetyamanaso hi kim syaadityabraveeshu the
thasyaayathanam prathishtaam na mebraveedityekapaad vaa ethath samraadithi sa vai no
broohi yajnavalkya mana evaayathanamakaasa:prathishtaananda ityenadupaaseetha
kaanandathaa yaajnavalkya mana iva samraadithi hovaacha manasaa vai samraad
sthriyamabhihaaryathe thasyaam prathiroopa:puthro jaayathe sa aanando mano vai
samraad paramam brahma nainam mano jahaathi sarvaanyenam bhoothaanyabhiksharanthi
devo bhoothwaa devaanapyethi ya evam vidwaanethadupaasathe. Hashtirishabham
sahasram dadaaameethi hovaacha janako vaideha:sa hovaacha yajnavalkya:pithaa
memanyatha naananusishya haretheethi
Satyakaamajaabaala said Mind is Brahman. For mindless people experience of aananada is
not possible. Therefore bliss is mind itself. By mind we desire a woman. By her we create
sons who are our reflections. A child is a blessing..
The devatha of mind is moon. It is the secret of bliss. Which mind is bliss, with that mind, we
love and get the desired woman. And then prays to her. (Sthreeyam
 735 
 

abhikaamayamaanobhiharyathe praarthayatha: Sankara says).This is not mere physical love

in woman but the desire of Chandradevi and meditating her in the moon on Suklapaksha
Chathurdasi. In mundane life son is the cause of bliss (Maithunasrishti)and in esoteric or
mental life Kavya is cause of bliss(Amaithunasrishty).Both art and children are created as a
result of Aanandalahari by human beings ,as their own Prathiroopa of body and mind,
respectively.
Manthra 7
yadeva the kaschidabraveethachrunuaametyabraveenme vidagdha:saakalyo hridayam vai
brah,ethi yathaa maathrumaaan pithrumaan aachaaryavaan brooyaathathaa
thachaakalyobraveedhridaya vai brahmetyahridayasya hi im syaadityabraveethum tham
thasyaayathanam prathishtaam na mebraveethityekapaad vaa ethath samraadithi sa vai no
broohi yaajnavalkya hridayamevaayathanamaakaasa:prathishtaa
sthithirityenadupaaseetha kaa sthithathaa yaajnavalkya hridayameva samraadithi hovaacha
hridayam vai samraad sarveshaam bhoothaanaamaayathanam hridayam vai samraad
sarveshaam bhoothaanaamaayathanam hridayam vai samrad sarvesham
bhoothaanaam prathishtaa hridaye hyaiva samrad sarvaani bhoothaani prathishtithaani
bhavanthi hridayam vai samrad paramam brahma nainam hridayam jahaathi sarvaanyenam
bhoothaanyabhiksharanthi devo bhoothwaa devaanapyethi ya evam vidwaanethadupaasthe
hastyurishabham sahasram dadaatheem ithi hovaacha janako vaideha:sa hovaacha
yajnavalkya:pithaa memanyatha naananusishya harethethi
Vidagdasakalya said Hridaya is Brahman. One has to meditate on it with fixity . The fixity or
Prathishta is Hridaya itself. In Hridaya which is abode and prathishta for all bhootha,
sarvabhootha are fixed. The devatha is prajapathy.
In SakalyaBrahmana we saw Sakalya asking Yajnavalkya “Where is that Hridaya fixed?” and
by that he lost confidence and fixity of his heart. When origin, sthithi and pralaya happen in
one itself, to ask that question is to reduce something which has no time space, into a
particular space and time alone. That was why Sakalya was chastised. There is no personal
grudge between Yajnavalkya and Sakalya.Here we find Yajnavalkya saying that Saakalya
also is an Acharya with the three sudhi, Mathruvaan, pithruvaan and Acharyavaan. And one
of the Samhithas of Veda we still have in India is that of Saakalya and it was in existence
even during Paanini’s time .
Brahmana 2 KoorchaBrahmana.
Manthra 1:-
Janako ha vaideha:koorchaahyupaavasarpannuvaacha namasthesthu yaajnavalkyaanu maa
saadheethi sa hovaacha yathaa vai samraanmahaantha madhwaanameshyan ratham vaa
naavam va
samaadadeethaivamevaithaabhiroopanishadbhi:samaahithaathmaaasyevam vrindaaraka
aadhya:sannadheethaveda ukthopanishadska itho vimuchyamaana:kwa
gamishyatheethinaaham thad bhagavan veda yathra gamishyaamirayatha vai theham thad
vakshyaami yathra gamishyaseethi braveethu bhagavaanithi
Janaka,the king of Videha got up from his Koorcha(seat)and asked Yajnavalkya.
”Yajanavalkya,Namaskaram.Teach me”.
Y:_”How a person getting ready for a long journey takes a chariot or a ship ,like that you
have already taken these Upanishada with concentration. You are a vrindaaraka and an
Adya.You are having Vedas in your control and Upanishads has been said to you. When you
are liberated from all this where will you go?”
J:-Bhagavan,I don’t know where I will go.
Y:-Then I will tell you”
J:-Bhagavan,Be kind enough(to tell).
 736 
 

Vrindaraka is one who leads a vrinda or a group, a community or a people. It denotes

leadership.Adya is a person of good birth with sathwik guna. Adheenavedathwa is learned in
veda.Ukthopanishada or heard /advised on Upanishad is the secret of Veda was taught by a
good Guru. These four are considered as a vehicle like a chariot or ship for a person to cross
land or ocean on a long journey. For an Arurukshu this body born with senses into a royal
family like that of Mithila ,this name and fame as a great leader of people/king, or scholar of
Veda and Upanishad etc are only tools or vehicles to be used for the journey and not goals in
themselves. They have to be discarded when we reach the goal. What is that paramapada
which when reached ,you will have to discard your name,form,royal birth, power as leader
and your knowledge ? Janaka said I don’t know. Now Yajnavalkya is about to give
instruction to Janaka directly.
Manthra 2:-
Indho ha vai naamaisha yoyam dakshinekshan purushastham vaa ethamindham
santhamindra ityaachakshathe parokshenaiva parokshapriyaa iva hi
devaa:pratyakshadwisha:
This purushan in the right eye is called “Indha”.Indha is called Indra indirectly. Because
Devas love indirect and reject prathyaksha or direct. The Dakshinakshipurusha is within the
sun and is satya.It is the light of truth and called Indha or fuel. It is the fuel for light
(Indhana).The opposite of Indha is Andha or darkness.Devas do not like direct cognition of
form and name. They search for indirect and unmanifested subtle truth which are secret and
therefore as a secret Name call Indha as Indra.There is an equal Dakshinakshipurusha in the
right eye of man (which corresponds to that in the Sun)..
Manthra 3:-
Athaithath vaamekshani purusharoopameshaasya pathnee viraat thayoraisha
samsthaavo ya eshentharhridaya aakaasothainayorethadannam ya eshontharhridaye
lohithapindothaithayoreshaa sruthi:sancharanee yaishaa hridayaadoordwaam
naadyucharathi yathaa kesa:sahasradhaa bhinna evamasyaithaa hithaa naama
nadyontharhridaye prathishtithaa bhavanthyethaabhirvaa ethadaasthravadaasthravathi
thasmaadesha pravivikthaaharathara ivaiva bhavatyasmaachareeraadaathmana:
In the left eye is the pathni or wife of that purusha called Virat.Their union happen in the
aakaasa within the heart. Their food is the red mass within heart. The window like thing seen
in the internal heart is their covering. From the heat the naadi upwards is the “Ucharathi”
(going up /and pronouncing)and that is their sancharani(journey ).The naadi called Hitha are
fixed to the heart. (prathishtitha)When they flow through it flow happens. This is subtler
divided(pravibhaktha) food than the divisible gross body. The purusha in the left eye is the
wife of the purusha in right eye.(Athaithad vame akshini purusharoopam evaasya pathni –
Sankarabhashya).Both pathi and pathni are said to be purusha.Because purusha is neuter
residing in all.Prakrithy or prapancha as Viratpurusha is pathni.It is food for the purusha
which is chaithanya or Urja.It is Indhana for Indra or is the Indrani /indriya.The union of
them is union of energy and fuel which happens in a dreamlike state.(thadethad annam cha
athaa chaikam mithunam swapne).How does food and its enjoyer unite in dream? The urja
which is Indra and the dravya which is Indrani mutually does samsthaava (praise each other.)
Sthava is praise in music .They sing together in praise of each other due to the experience of
bliss of union. This thanmayeebhava is the union between two souls. It does not happen in the
physical body but internally within our heart. Therefore ,it is happening within our heart
space . Union between two people is within the heart and not physical. Thus right and left
eyes, or two sides of body (Vaama and dakshina) as Shiva and sakthy unite and function
synchronously .(Refer to MadhuBrahmana chapter 2 SisuBrahmana where Aksha and Akshi
were related. In that Brahmana last sloka it is said Indra takes several forms or pururoopa).
 737 
 

Annam or food is not only that which is eaten, But also the sthithahethu (That which is cause
for sustenance of life of universe ).We enjoy eating food. Food is needed for sustenance and
evolution of races, and for production of new generations .Therefore a wife and husband are
mutually Bhojya and sthithahethu for the life on earth.Orja is sustenance for fuel and fuel is
sustenance for urja.This cycling and recycling of matter and energy is explained That what
we eat becomes the red mass within our body .That which is digested become more subtle
and divided .One part digested by agni become divided into two
(Punaragninaapachyamaanam Dwethaa parinamathe)The subtlest Rasa become (anuishta)
the Lingathma of Indra (energy)and pair in heart space and reside as Thaijasa there
(enlightened is thaijasa.With thejas).The intermediate form of Rasa becomes blood and other
five elements in the body as building blocks of body.Thus,the energy as Indra and the matter
as Panchabhootha in its subtlest form pair within us and is there even in the subtlest naadi
.This is the reason for sustenance of body, mind and Bodha or consciousness .Not only the
bodha of jagrad but of the swapna and sushupthy are due to this union of chaithanya .Thus
Thaijasa in swapna or dream state is also a natural type of bodha for man .More subtler than
what we cognize with our jagrad state of gross body. That is what s implied. Being a medical
professional ,I cannot but wonder at the correct understanding of such subtle processed by a
Rishi like Yajnavalkya in that remote past. He undoubtedly lived before Freud and Carl
Gustav Jung who talked about dream analysis. When we eat or do samyoga (union)we use a
covering so that others do not see it. That covering is a house in gross sense with windows for
looking out.Jaalaka is the word for window. It is called Jaalaka because that covering is
divided by multitudes of naadi (Anekanaadeechidrabahula). When such an explanation and
the word Jaalaka is there in the Brihadaranyaka Upanishad ,modern historians say the word
Janal or Jaalaka came to Malayalam language from the Portuguese (Vas Co da Gama came
here only in 14th century .And Brihadaranyaka and Yajnavalkya is ancient. I just point out the
ignorance of our scholars about our own culture and language and how they construe things
without proper research and learning into our scripture).The anekanadichidra is drawn like
the figure of Einstein tilt . Whose paths of flow are these naadi? The Raasimandala is the
paths of journey of celestial bodies like sun , moon etc and the stars. They move in savya and
apasavya(dextro and levorotatory)in it. Similarly within human body ,for the human
consciousness (which grasps and therefore is called a graham with power of grahanam)to
travel from sushupthy,swapna and jagrad to and for are the naadi ,says the Rishi.Srithi Is
flow.Samsrithi or samsara is sustained(sthithi)within that flow .If that flow is obstructed
samsara stops. Then the measurement of the Naadi which is moving up is said. When one
hair is split into hundred and that hundred into thousand we get the most subtle parts. Those
subtler naadi are called the naadimandala and among them 100 are fixed onto heart. These
and the single Urdwanadi comprise the 101 nadi attached to Hridaakasa.The corresponding
Madhunaadi exists in cosmic Raasimandala also. The naadi from chidakasa and Hridakasa
expand to all directions like the kesara of a kadamba (inflorescence). Through them expand
the subtlest food as Rasa or essence of what is digested.(Sankarabhashya). The body of a
devatha is made of this subtle annam.And covered by the subtle food the energy as deva
remains as if covered(like a daama).How the gross body by gross food intake is sustained as
red matter(flesh)or pinda,similarly the devathasareera which is subtle is sustained by the
energy or urja .This is called Lingasareera by Sankarabhashya. (Akaasa or space-time is the
lingam of this prakaasasareera or energy body).The food which makes our body in its
ultimately divided state is subtlest and anuishta (smaller than an atom or anu).Therefore the
annam or food that makes the lingam of urja or energy must be subtlest and smaller even than
the anuishta and sankara asks us to imagine that state .This is how the thought is lead to
quantum states and quantum mechanics. The energy of Vaiswanara agni in jagrad is grosser
than Thaikjasa energy in sleep state .The thaijasa in the heart is supported by the
 738 
 

sookshmabhootha praana and becoming praana.Thus consciousness of the dream state is

subtler than what we cognize in our consciousness of jagrad state .The viratpurusha as
vaiswanara in jagrad,swapna and sushupthy are Chandra and Vaama (male/female principle)
called Chandradevi and the dakshinakshapurusha is sun for beings on earth .
Manthra 4
Thasya praachi dik praaachya:praanaa dakshinaa dig dakshino praana: pratheechi dik
pratyancha:praana:udeechi digudancha:praana: oordhwaa digoordhwaa:praanaa avaachi
digavaanchya:praanaa:sarvaa disaa:sarve praanaa:sa esha nethi netyaathmaagrihyo na hi
grihyatheseeryaam na hi seeryathesangho na hi sajjathesitho na vyathathe na
rishyathyabhayam ve janaka praapthoseetho na vyathathe na rishyathyabhayam ve janaka
praapthoseethi hovaacha yaajnavalkya:sa hovaacha janako
vaidehobhayam thwaa gachathaad yajnavalkya yo no bhagavannabhayam vedayase
namasthesthwame videhaa ayamahamasmi
For him the direction of praachi(east)is pracheepraana(winds of the east)and pratheechi is
pratheejipraana(winds of west) and like that udeechipraana and Urdhwapraana and
avaangpraana(down )and sarvapraana in sarvadik exists. Know it as Nethi,nethi as the
Athman.Since it is not grasped (agrihya)it noncognizable.It is without associations and with
no sorrow or destruction and fearless.Janaka,you have attained that abhaya,asamga, asitha,
ajeerya ,agrihya state. Janaka said:-Yajnavalkya,Let you be abahya too. Because ,you have
taught me the abhaya.Namaskaram to you.This Videha and this Arha is for you”. The person
who has attained thaijasa and pragna ,gradually attain praana that is sarvathmaka by
Athmathwa.This is the perception of praana or winds of all directions and it also denotes the
knowledge of the monsoons and the journey using ships (as it is compared to journey in a
ship).By concentrating pratyagathman in sarvathman ,the seer or drashta becomes
vishayibhava and then with nethi,nethi reaches the thureya beyond. What is abhaya?
Sankarabhashya says:-Abhayam vai janmamaranaadi nimitha bhayasoonyam.
Lack of fear which is caused by death and birth .With that all sorrows are removed. This is
called Nirvana in Buddhist terminology. Here we find a disciple who had been given Abhaya
state by a Guru giving Abhaya to the Guru also.Janaka is precisely doing that. He is
dedicating his Athma which is Videha, as well as his empire which also is called Videha to
his Guru Yajnavalkya as dakshina.Now his dakshina has changed from physical wealth of a
thousand elephants and oxen to total Athmasamarpana and he gives all his physical and
spiritual wealth as Gurudakshina.Thus the word Videha is made meaningful.
To get such a shishya or disciple makes the Guru, Abhaya.No Guru is completely satisfied
and Abhaya if he does not get a worthy disciple to continue the tradition.Yajnavalkya gets
such a disciple in Janaka and that is why Janaka is granting Abhaya to his Guru .

Brahmana 3 Jyothirbrahmana.
Samsara which is due to Upadhi is only like projection of serpent,water,silver and dirt on
Rajju,mirge,conch,and sky .Brahman which is without upadhi (nirupadhika)can be advised
only with injunction of :”It is not this, not this”(nethi ,nethi).We have now achieved stage by
stage to conceive”Sakshath aparokshath sarvantharathma Brahmaakshara antharyami
prasaasithaa oupanishada purusho vignaanam aanandam Brahman”. After that energy
which has the name of Indha and which is also the subtly divided food ,The Lingathman and
more subtly divided food within the heart ,and more subtle Jagadathman with upadhi of
praana,etc are already discussed. Even that jagadathman is with upadhi ,and even it has to be
merged with vidya and only then the sakshath sarvantharam Brahman which is described
only by nethi nethi is cognized.Janaka achieved that Abhaya with communication of
Yajnavalkya.
 739 
 

We have seen Indha,pravibhakthaahaara,sarvapraana,nethi nethi which are discussed by the

four states of jagrad,swapna,sushuptha,and thureeya .Through jagrad and swapna by Mahath
and by tharka (great logic)one has to discuss it in great detail .Then one has to take refuge in
it (to take abhaya in it).This is to discard any doubts which had been there (raised previously
)so that we get its sadbhaava(the true and good bhava).One has to achieve advaitha which is
the pure,selfluminant ,aluptasakthiswaroopa ,and nirathisayaanandaswabhaava by such
detailed scientific analysis as well. This chapter is for that .Sankara gives three points :-
1.Giving knowledge of how to cognize or learn .Vidyaasampradaana
grahanavidhiprakasanartham. The method of correct teaching ,and the giving of such
methods for next generation of teachers is a teacher’s training. It is Educational psychology
and teaching of communication skills as well.
2.Vidyasthuthy.An eulogy to knowledge or vidya.
3.Varadaanam .Knowledge is given as a boon .
Manthra 1
Janakam ha vaideham yajnavalkyo jagaama sa mene na vadishya ityatha ha
yajjanakascha vaideho yajnavalkyaschaagnihothre samudaathe thasmai ha yaajnavalkyo
varam dadou sa ha kaamaprasnameva vavre thamhasmai dadou thamha samradeva poorvam
papracha
Once Yajnavalkya went to Janaka.He thought:” I will not speak anything”. Previously
Yajnavalkya had talked about agnihotra to Janaka.That day , Yajnavalkya had asked Janaka
whenever you want to know something ,you can ask me. Remembering that boon,Janaka
asked a question to Yajnavalkya who was on a vow of silence. Yajnavalkya is born on earth
for getting alabda and to protect it. The purpose of Yajnavalkya’s visit is to get that which is
alabda(not yet available)and that is called yoga. Protecting what one got is called kshema.So
purpose of a muni on earth is for Yogakshema as Bhagavad Geetha says correctly.Muni is
one who keeps mouna or silence.Yajnavalkya on a vow of silence went to Yajnavalkya.Even
then Janaka communicated and asked questions. The reason is the boon of vidya he got in the
past. Seeing the knowledge of Janaka ,Yajnavalkya had given the king a boon so that he
could ask a question any time .Thus due to that boon,Yajnavalkya discarded his vow of
silence and communicated to Janaka.The bodhachitha of Bodhisathwa in swapna and
sushupthy enter the right persons and as form of energy communicate to their chitha
according to Buddhist tradition. The same is said about the great Rishis and yogins who
communicate as bodhichitha.Vyasa had communicated in several generations to several
yogins.Bodhisathwa is born in the womb of good parents to teach models to the world due to
the bon from such gnaana .The use of Mathruvaan,pithruvaan and Acharyavaan in this
Upanishad also means that. Only with past gnaana and boon we get our sathwik births and
interest in gnaana.
Manthra 2
Yajnavalkya ,kim jyothirayam purusha ithi Jyothi: samraadithihovaaachaadityenaivaayam
jyothishaasthe patyathe karma kuruthe
vipalyethithyevamevaithath yajnavalkya
“Yajnavalkya,Which jyothy is this purusha?”
Y:_Samrat, Adityajyothi.By the sun we go forward, do functions and return back.”
J:-Okay ,you are right.Yajnavalkya. Which energy or light is this jaivorja or biological energy
in me who lives on earth? How does the internal functions of this body which is a
combination of numerous causes and effects (karyakarana) and different organs happen? Is it
because of an external source of energy?or is it because of the internal energy within which
resides in the middle of all these organs? This is the question Janaka wanted to get an answer
from Yajnavalkya according to Sankarabhashya. This is a question about the Jyothishkaaya
(illumined body of light).What difference it makes if functions are done by a internal jyothis
 740 
 

or external jyothis? One might ask.Sankara says, if the internal jyothis is different from the
external jyothis its character can be cognized. If not ,one will think that the internal jyothis
alone is powerful enough to do all functions. The people with this view points out that even at
night when the external jyothis or sun sets body functions are carried on. But even if external
jyothis is unseen when it sets that itself is within us as unseen energy .We see or perceive
with that unseen energy only. And that energy source for all on earth is sun alone. Here
Sankara says a great theory which had been accepted by India for several millennia. He says
to determine the subtlest dharma one has to do samvaada or discussions in a sabha of scholars
(Parishad vyaapaara).This democratic principle in matters of knowledge is what we call
science. It is not enough that one decides oneself. One has to make it communicable in a
academy of scholars and get it approved by them. It is not only for getting a recognition. To
discuss in a academic community one must have got scholarship on that subject. In a
discussion there could be 10 people who are Maharatha,,or 3 maharatha or just one maharatha
to discuss with the opponent having different views. Here Janaka is an expert in Anumaana
and he is clearing a doubt from Yajnavalkya who is a Mahaaratha. His doubt is
Brahmavishayaka or pertaining to Brahman.Yajnavalkya is abhigna(one who knows)of
Janaka’s views and therefore he first talks about the Athmajyothy which is seen as external
and as different by many. He said it is with energy of Sun that all living things function. We
think sun is external and different from us. But it is with that a person see, travel in fields and
forests and do all functions and return to state of sleep. Here the word Praakrithapurusha
means a purusha who is prakrithy or nature. Nature is moving cyclically, forward and then
backward (savya ,apasavya)and this revolution is by sun and therefore living things which are
part of earth(prakrithy)also get that energy and function with it.Prapancha or prakrithy
revolves due to a central jyothis.And chalana or gathi of prapancha is thus due to that central
jyothi.The graham move forward and backward and around due to energy of sun. (Paryaya,
Vakrachaara,bramana etc).Here several adjectives are said for expressing the difference of
internal and external energy, and to show that there are several external lights or energy, and
for the expression of the Jyothirlinga (Jyothishkaaya)or lingasareera

Manthra 3
Asthamitha aditye yajnavalkya kim jyothirevaayam purusha ithi chandramaa evaasya
jyothirbhavatheethi chandramasevaayam jyothishaasthe palyathe karma kuruthe
vipalyethithyevamevaithad yajnavalkya
Yajnavalkya,When sun sets who is this jyothishapurusha?
Y:-Chandramas becomes jyothishapurusha then. With its light animals move forward and
backward and do functions.
J:-that is true ,Yajnavalkya.
If sun is the intellect ,moon is mind. Both intellect and mind are energy or lights inside. When
the day ends animals still functions seeing by moonlight, and walking in forests and fields
and returning as before. By the change in position of the Chandrajyothy we calculate thithi
,and movements of cosmic wheel. In swapna ,the mind remembers what happened in the
jagrad by reflections in mind. Even when the intellect sleeps mind is awake and creates
dreams and carry on function of samsara . Then what happens if both intellect and mind
sleeps? What happens in the dark half of the moons periods when there is not moonlight at
night?
Manthra 4
Asthamitha aaditye yajnavalkya chandramasyasthamithe kim jyothirevaayam purusha
ityagnirevaasya jyothirbhavathyagninaivaayam jyothishaasthe palyathe karma kuruthe
viplayethityevamevaithad yajnavalkya
When both sun and moon sets which jyothis is this purusha?
 741 
 

Y:-Agni is the jyothis.With it move forward and backward and do all karma.
J:_That is right ,Yajnavalkya.
Even when there is no moon ,the energy of stars make us move and do karma. The seafaring
people do look at stars to know directions and travel to and fro even in new moon day. All the
karma of beings go on even when the sun and moon become invisible due to fire or energy
.Only when we get out of the lunisolar mandala or field we reach the field of the stars or
nakshathra . Nakshathraagni or fire of stars is beyond that.Nakshathra means that which do
not have a kshathra( no destruction or protection needed and therefore no battle for existence.
They are always present where they are ).This is the world of pragna in sushupthy .There no
mundane lights are needed because it is a world of energy by itself and sun and moon are not
having any effect on that world.
If we cross even that world of stars what is there?
Manthra 5:-
Asthamitha aditye yajnavalkya chandramasyasthamithe saanthegnou kim jyothirevaayam
purusha ithivaage vasya jyothirbhavatheethi vaachaivaayam jyothishaasthe palyathe karma
kuruthe vipalyetheethi thasmaad vai samradapi yathra swa:paaninam vinignaayathetha
yathra vaagucharatyupaiva thathra nyethithyevamevaithad yaajnavalkya
Sun and moon set.Agni also is quiet and unseen. Then what is this jyothi?
Y:-Samrat,Vak is then the jyothish.By vaak we go forward, backward and do all karma.
Without seeing our own hands or feet we move them to the direction from where vaak is
pronounced. Even after perception with eye is lost , perception of hearing is there. By that
mind and intellect can be moved and made to function as before. To walk towards the voice,
to eat food without eye we are able to. When we reach thureeya from sushupthy intellect and
mind and the apoorvadarsanasthana of visions is crossed and reach Mahath which is the first
step to paraavaak or AksharaBrahman.Mahath is beyond even the starry fields.Muni on a
vow of silence has reached a mahamouna where even that vaak is unseen and unheard.
Therefore ,now we enter into that great silence by the 6th mantra.
Manthra 6
Asthamitha aditye yajnavalkya chandramasyasthamithe santhegnou vaaachi kim
jyothirevaayam purusha ityathmaivaasya jyothirbhavatheetyaathmanaivaayam jyothishasthe
palyathe karma kuruthe vipalyetheethi
When the sun, the moon,agni and the vaak is gone which is this jyothis?
Athman itself is this jyothi.By that jyothish we go to forward and backward and do all
functions. In Jagrad all the karana(tools /indriya)are turned towards the exterior. By the
external lights we do our routine duties like going ,coming, seeing etc.But even when all the
external lights are not there, like the dream state we do see and functions with our reflected
knowledge in mind. Even when there is no mind or dreams ,in sushupthy,one does not loose
the asthithwa, because Athman is witnessing that state and we are able to see
Apoorvavishayagrahana in that state .The external lights like sun etc,the internal lights like
viswan,Thaijasan,Pragnan etc are all enlightened by a light and that light of lights is
Athman.Though we are unable to see it by our external eyes, we feel its glow, warmth and
presence. It is by that light all other lights are illumined. This internal jyothish Athman is
having no signs like the external jyothish like the sun and that is why ,though experienced. it
is not subject to our external sense organs . The creation of cosmos is ,creating little
vibrations of waves in the totally movement less Nirayana Brahman. From thureeya ,
sushupthy.From sushupthy swapna.From that jagrad.That is how this samsara is created.
Creation whether it is in swapna or in jagrad or in cosmic ocean represents chalana
(movement)and gathi (journey)either to or fro or both in cyclical manner. The creation of
swapna,of prapancha and of Kavya are compared in the most subtle and extensive way in
Indian Upanishads .No where else had been such a comparison done in those far off times.
 742 
 

The waves of creation which starts as tiny vibrations subtle like a thousand divisions of a
single hair of God, become numerous aksha or axis, and those numerous axis each become a
Madhunaadi(madhu=nectar/honey.Naadi= something which carry Rasa/essence).Through
that madhunaadi is the Madhurasa of energy and sound expanding and flowing everywhere is
the concept .In Chandogya Upanishad ,it is explained as a hexagonal structure (in cross
section)made by the honey bee. The similes like this show how much the people were
familiar with such things since they were forest dwellers in tropics. For a comparison , even
in this modern age some people have made a similar simili.The United States Cosmic
Background Explorer(COBE)satellite saw the remaining microwave radiation from the Black
hole as waves .The words are quoted here:-
Our current simulation starts with the tiny ripples detected’’’’in the microwave radiation
leftover from the Big Bang. These fluctuations emerged as the embryo cosmos expanded at
enormous speed. One way of looking at these ripples is to regard them as the fossil records of
the seed from which the galaxies are formed. These ripples grew by attracting and fusing
together the gas and particles of the invisible so-called dark matter of the universe so
condensing it out to form spinning discs that eventually evolved into clusters of galaxies…. .
We now see from our calculations that the dark matter initially formed filaments and sheets
with large voids in between rather resembling a Honey comb. The visible galaxies formed in
these sheets and filaments and where they actually joined together the galaxies formed in
clusters .(Dr Alistair Nelson. University of Wales. History of the universe on computer.
Wales.The Hindu .9.10.97. page 26.Science and Technology)Dr Nelson is a senior scientist in
Hirgo consortium. He too compares the creation of galaxies as waves and honeycombs just as
it is done by ancient Indians .Why such a thing happens after several millennia? Because
whoever search for truth, wherever and whenever, truth is same and it reveals itself alike .
Since the most ancient and the most modern science has compared creation to waves of
movement and to filaments and sheets with enclosed void like spaces(the naali or naadi)filled
with honey(honeycomb) this point is proven . These multiverses ,this life, this wisdom, this
dreams, this art and science –everything is within that honeycomb, as drops of honey
collected by multitudes of honey bees and tasting the same. The seeds of the universe are in
the hexagons of the honeycomb ,taking shapes and bhava.(Chandogya .Commentary ch
3.Khanda 1 .Sudhasindhu).Like the earth from the central sun, that sun from another central
sun and without an end that chain of creation extends forever in timespace.This Akshamaala
of several honeycombs is there from which wisdom flow as honey to all beings .That unseen
amrithajyothis itself is this eternal Athmajyothis but only a drop of it. To experience it is the
rarest luck and the greatest bliss. Knowing this Sankara creates Anandalahari,
Soundaryalahari and explains it logically for the next generations. The Rishi who had the
experience of Brahman as Amrithajyothish , has both art and science and communicative skill
within so that he/she can express and teach and make others also feel its presence. Without
both the right and left brain faculties functioning how can one be a complete ,perfect
personality or sarvagna?So,both art and science is there in a total personality development .It
is not a partial development of only one or two faculties of the brain. But opening up of all
neuronal channels possible in the brain(as Madhunaadi) and knowing savam.Swanubhoothy
state leads one to that wisdom and only that is called Advaitha. Advaitha has a strong base on
the mathematical problem of ad infinitum. To cross ad infinitum(in Sanskrit called
Anavastha) is possible in a state where all differences are lost regarding origin, sustenance,
merging or and, past ,present and future according to Sankara.TThat is one has to be a
Thrikaalagna seeing it as timelessness, one has to see the srishti,sthithy,samhara as a single
process too. The modern scientific concepts have only now entered its realm of this thought.
In swapna(dream)and smrithy (memory)only that which we had seen or experienced before is
revealed . Swapna is therefore only a kind of smrithy (memory)according to some scientists.
 743 
 

(Swapnasmrithyordhrishtasyaivadarsanaath yaduktham swabhaavavaadinaadehasyai va

darsanaadikriyaa na vyathirikthasyethi , thanna;yadihi dehasyiva darsanaadhikriyaa swapne
drishtavyaiya darsanam na syath ;andha:swapnam pasyan drishtapoorvam eva pasyathi na
sakadweepaadigatham adrishtaroopam. SANKARA).The people who say swabhava is the
reason for creation, say the functions of body are not different from visions (darsana)etc .If
they were different, we would never have been able to see dreams which our naked eyes have
never seen. Even the blind people have dreams showing that it is not the external eye alone
that is perceiving. The dreams one see are related to places where they live. Not like
dreaming of Saakadweepa(for one who lives in Jambudweepa).But the
apoorvavishayagrahana as darsana in a yogin brings even such visions of worlds which we
have never visited ,not only places on earth but in far off galaxies. This is done not by body
,but by the internal jyothish Athman,since it is a drop of that Honey ,that Amritham Brahman
itself. If it were different this would not have been possible. Thus the cosmic Naadi and the
jeevanadi are interlinked in perfect balance by yogins. Now about smrithy.The drashta
(seer)and smartha (one who remembers)are one. It is the drashta who remembers what he had
seen before. After seeing a form, he closes eyes and try to remember the form totally, in
perfect form, in its perfect bhaava .That process of meditation is not by external eye but by an
internal eye.Therefore,what we perceived during our jagrad,with external eyes opened also
must be due to that internal eye.(Since the seer and memorizer are same). In a dead body
external eyes are seen. But it cannot see forms. Therefore it is not the external eye but the
internal jyothish that is the seer. Once the Antharjyothish departs and leaves the body, the
body and its organs cannot see,hear,speak or do functions.Sarvakriya(all functions)
sarvacheshta(all movements)are due to that Antharjyothish(internal light)and not of this
external body. The jagrad,the swapna,the smrithy of them, the apoorvavishayagrahana in
sushupthy and in meditation are all due to the Internal light. The next question is ,should this
antharjyothy consider the light in Aditya(sun)as our helper or associate or cause?Indhana or
fuel is mundane or parthiva related to earth. By the equality of parthivathwa ,grass, hay,water
and everything on earth is helping the jwalana (prajwalanopakaarakriyamaana) or burning
process.Sankara says even in water (udaka) which people usually think as opposite of fire or
agni,there is Vaidyuthaagni(electrical fire )which helps prajwalana or burning ,says
Sankarabhashya.(Is this religion or real science ? The intellectuals have to answer).He says
that is a bhinnajaatheeya agni. Electricity in water is a different type of energy .Then he
continues:-Jadarasya cha kriyamaano drishyathe. That fire or energy in our stomach and
intestine is another type of energy that burns .(our biological and chemical energy of
digestion).All these are energy .Since both Adityajyothi and Antharjyothi is of
samaanajaathy (equal type)because both belong to same class energy or agni and therefore
are mutually beneficial and helping each other and that is our energy cycles and recycling of
energy by energy transformation. The indhana or fuel of different types as well of same
types(bhinnajaathi and samaanajaathy)mutually help each other and transforms into each
other.Sankara says it is this principle by which a man mutually helps another man ,and a man
,tree,plants,animals, birds etc mutually help and live in close association interdependent and
interrelated.This paraspara ,upakaara,upakaryaka is what is in energy as well as in ecological
cycles that sustains the life on earth and the principle of Sahakarana (Doing sahadharma or
function together in a society/family/ nation/entire world)is built upon this only. How
scientific was this outlook of Advaitha?And how much we need this today ?The advaitha is
thus not just a theory but science and art of life and love and compassion and wisdom for all
the world .It is not just a theory but a practically needed and possible solution to all problems
of society. The prrovapaksha say that antharjyothy is only a dharma of the body whish is an
association of karya and karrana(cause and effect).Sankara do not agree with that. He says in
that case ,when that body is preserved in a oil boat etc after death ,protected in every way,
 744 
 

why is there no functions like seeing, hearing etc.The cadavers in a dissection hall, the
Mummy in a pyramid ,preserved cause and effect physical body is there but no dharma of it
seen. It is not that physical structure but a subtle internal praana which is moving, functioning
etc .Swapna and smrithy are of that subtle principle and not of the body .Then the mutual up
Kara ,upakarakathwa of body and Athman he solves the defect of Anavastha.
Manthra 7
Kathama athmethi yoyam vijnaanamaya:praaneshu hridhyantharjyothi:purusha:sa samaana:
sannubhou lokaavanusanchanthi dhyaayatheeva lelaayatheeva sa hi swapno bhoothevam
lokamathikraamathi mrityo roopaani
Which is the Athman?
Athman is the Jyothishapurusha ,which is vignaanamaya,within the hridaya ,in praana.It
journeys in these two worlds alike equally. Looks as if meditating and as if vibrating. By
becoming a dream ,it cross beyond these worlds which are only images of mrityu (death).
Because of the subtlety of logic ,Athmavishaya is difficult to cognize and it is because of this
the branthi or misunderstandings are created by lesser intelligences. why is it said to be
vignaanamaya?Because by association with intellectual knowledge, one cannot separate
them, like :-Raahuriva chandradityasampriktha:
By association with Moon and sun ,Raahu is Chandraadityamaya.Similarly Athman due to
association with intellectual knowledge is inseparable from it and is vignaanamaya. Earlier it
was said that Dakshinakshipurusha and Vaamaakshipurusha are equated with sun and moon.
To these two are inseparably associated Ahorathraroopa ,earth or Raahu .It is a thamograha or
dark graham ,difficult to be grasped due to its lack of luminosity and because the cognizer
(man) is sitting on it and therefore cannot understand its revolution. Ra is from first letter of
Raathri(night)Hu is from the last letter of Aha (Day as ahas and I as Aham)and thus by
poorvaapara akshara being undergone Lopa,Ahorathra becomes Hora(middle letters)and its
reverse order is Rahoo . By association with sun and moon earth is indivisible from a
lunisolar system and is sooryachandramaya in her energy .She is poorna with the gravity
attractions of these two bodies .The perception of all cheshta and kriya by budhi or
intellectual knowledge is like perception with a lamp kept in front. By mind itself one see and
hear.(Br.1.5.3) is said about this vignaanabudhi.Because of this internal light all worlds are
enlightened. The other sense organs of the body are only gates(Dwarapuri)which open to the
Vignanabudhi.Like pots etc are seen in the light of sun, by the light of antharjyothish ,the
body which is a cause and effect relationship ,and the body of the cosmos are enlightened and
by that they function.(Both science of medicine ,biology, astrophysics are thus revealed or
enlighted by the antharjyothish and with that internal light we see these sciences and by that
we makes it function. Here Sankara gives us an experimental proof. If an emerald jewel is
immersed in milk its reflection is seen in the milk. Similarly ,the Athmajyothish reflects its
light in body,mind, senses,budhi etc .Each of these according to their own gross and subtle,
subtler, subtlest state reflects that light. Since the pure intellect is nearer to the
Athmachaithanya or Antharjyothy ,it is the closest reflection of it and is the subtlest. The
body is the farthest and the grossest and the least clear reflection of Antharjyothish. What is
the meaning of the word Purusha?
Aakaasavath sarvagathwaath poorna ithi purusha:
Nirathisayam chasya swayam jyothishtwam
Sarvaavabhaasakathwaath swayam anyavabhaasyathwaacha.
Sa esha purusha :Swayam eva Jyothi:swabhaava:
Yam Thwam prichasika thama Athmethi.
That antharjyothy is Athman ,the Purusha.It is purusha since it is poorna like Akaasa and is
all-pervading .Not because of the physical sex of a male. Poornatha is in the Antharjyothish
with no gender differences, not in the external body which has gender differences. The reason
 745 
 

for all vyavahara and activities of all beings is Abhimana(pride).That Abhimaana or Aham (I)
consciousness, happens by the reflection of Athmajyothish in all, as a emerald jewel
immersed in milk. We are unable to see that inner light in our jagrad state, because in the
jagrad ,we are involved in numerous vyavahara which are both external and internal and are
thoughtful about them and not conscious of the Athman/Antharjyothish.In the jagrath,
therefore , through intellect, this prapancha with name and form is being projected
(adhyaropa)on to Athman. Therefore,Vikalpa like “ayam athma,naayam athma; evam
dharma naivam dharma; kartha akartha;sudha asudha,badha muktha,sthitha,aagatha,asthy
naasthy etc are projected on it . This Athmajyothy journeys equally to both worlds of earth
and heaven,jagrad and nidra .To both past and future. But actually it has no movement. Only
a feeling that it moves. It does not travel,meditate,or think. All these are out illusions. By the
illusion of equality(samaanathwabranthy)we have feeling of travel in both worlds.
Athmajyothy, in dreams become dreams, and equal to intellect during jagrad,does
swapnakriya. If the intellect wants to awake, it awakes and does jagradkriya.It is only the icha
or will of the Athmajyothy which is felt as jagrad and swapna.They are not even two worlds.
Then how can coming and going happen? The same is applicable to Dyaavaprithwi.The same
is applicable to sun and moon. What we call gathy,chalanam are only the different form of
icha or will of the Athmajyothish as oorja(energy). This is a brilliant exposition of theory of
relativity by Sankara.He equates all forms of movement and functions as the energy .The
energy within cosmos and within biological systems are equated and known as a single
energy ,manifesting in many forms. The will of that energy ,to manifest is perceived as
vibrations,movements,gathy,etc etc . Thus Einstein’s formula of energy which encompass
mass and velocity was sown by Sankara,and before him by Yajnavalkya in a different
language, in a different continent, in a different era. When can we go beyond the world of
jagrad which is highly chaotic by several movements? When do we forget the
jagradprapancha which is cause and effect nature, and muddled with numerous mundane and
scientific vyavahaara?When our Dhee(intellect)adopt swapnavrithy (function of dreams).In
that state the Athmajyothi by its pure light reveals the function of the Dhee(intellect)as
swapnathmika(dreamy)..Even in that state ,which is swayamjothiswabhava(nature of light by
itself)pure and lacking any doer,deed,function etc and their effects, the illusion of
ubhayalokasanchara is there. In swapna one can visit any world. Karma and avidya are forms
of mrityu.There is no other form for death. To go beyond death is to go beyond karma.(and
karya,karana too).It is crossing beyond avidya.
The dhee (intellect)enlightened by Antharjyothi,takes two different forms (swaakaaram or
own form and vishayaakaaram or form of vishaya.Vishayi and vishaya.In English translated
as subject and object) but they are not different , but same .To perceive the jyothy that
illumines the intellect, one has to resort to either nidra state or Samadhi state. The drisya
(seen)as vishaya is not different from the seer (vishayi).When they become mutually
achieving saalokya ,their origin happens. Thus energy and matter are same.(being co-ordiante
).The achievement of salokya and enlightenment of vishayakara of the pot and the ray of light
is done by vignaana only. Therefore everything is measured by the vignaanamathralakshana
.There is no asthithwa for any external examples .Thus first imagine the blemish of vignana
as grahyam,grahakam forms. Then clear that blemish and see pure vignana.This purgation
and purification is seen in all spiritual practices like Thanthrism,Budhism,Christianity etc.
Buddhist teaching is that vignana is liberated from grahya,grahaka (subject object)pure and
temporary. Among a sect called MadhyamikaBudhists,Vignana has not even a drop of
grahyagrahaka, and is soonya and samvritha(covered) and is like external objects like pot
etc.All these imaginations or kalpana are opposites to the path of sreyas of the Veda. External
objects have no self revealing power. The pot kept in a dark room, a lamp in the path of a
blind man is not perceived. Because the pot and the lamp are not selfilluminating.But is
 746 
 

illumined within the internal light of consciousness of the perceiver. It is inside not outside. If
cognizance of energy or chaithanya is that of vignana whose is the cognizance of vignana
itself?(Vignanagrahyathwa). If Chaithanya is cognized by vignaana.,
Chaithanya is grahyam(cognized) Vignana is grahaka(cognizer) Who cognize that cognizer?
Could it be that the chaithanya of Athmajyothis is having grahikavignanagrahyatha? The
upakari,upakarathwa said earlier, can be said to the jyothy and vignana.But one cannot
compare to the external lights. Vignana is not cognized by something which is external to
it.(which is different from itself).Only by Antharjyothy it can be cognized. Only if they are
different anavastha(ad infinitum)happen. When vignana is the reflection or image of
antharjyothi there is no ad infinitum or anavastha. Poorvapaksha(Buddhists) brings the
Soonyathaavaada and say that lamp, pot etc are external things and they have no asthithwa.
They are soonya. If that is so ,lamp and pot are synonyms for vignaana.Saadhana (paths)and
their goals are equal. Then why did Buddha advice sadhya and sadhana as different? Will not
that make Buddha’s science meaningless ? Here, Sankara is not exposing or criticizing
Buddha or his nirvana state .His nirvana was Dikdesakaalagathiphalasoonya , and he had
experienced it and called it soonya ,because of its dikdesakaalagathiphalasonytha. But,
successors of Buddha without swanubhava, had interpreted as mere emptiness.Sankara is
therefore exposing ignorance of followers of Buddha who misinterpreted Budha.We do not
find any individual negating his own Athmachaithanya which is vignanamaya.Everyone
think” I am”.Noone think” I do not exist”. Both sides (vaadi,prathivaadi)agree to that. The
very same Buddhists who accepts soonyatha as emptiness, also say that there is a eternal
flow(santhathapravaaha)of temporary vignaana (kshanikavignaana). For Vignaanavaadi
Buddhists also cannot deny a Jyothy that is different from vignana within them.
Raamam Krishnam ramam krishnam
Light Darkness light darkness
Jyothy Vignaanam jyothy vignanam
Bodham thing outside bodham thing outside
Tharangam kanam tharangham kanam
Wave particle wave particle
When we accept such a eternal flow(santhatahpravaaha) what and how can we call sarvathra
soonyatha or emptiness ?What is that eternal flow then? When we are in Krishna state of
sushupthy,we do forget even that kana and dravya , (naama,roopa)prapanchavyavahara,and
perceive the Athma as light .So,yogi see light in darkness, and darkness in light by his own
Antharjyothy and not by any external object. Take the argument that new pots are created in
bodha ,in every kshana(moment)and then a soonyatha follows. That would be like:-
Bodha of Pot(prakaasa+pot) lack of bodha(soonyatha) bodha of pot (prakasa+pot) The
prathyabigna or remembering again of “This is pot” is there even in that interval of soonyatha
(as called by Buddhists)and therefore that argument is not logical.Kshanikathwa is not proven
by them. The asthithwa of pot is not made again like a cut nail or cut hair grow again. Even
when we see a object with similarity in form(Jaathyekathwa)we have pratyabhigna. The
newly grown nail and hair are equal in form to what was there before but it is not the
same. A river though it is a continuous flow of particles of water, the particles are not the
same, still it looks alike at all times. If vignaana had been kshanika, one cannot have the
knowledge that” This is such and such a river”,” This object is such and such an object”
etc.Nor can we have the consciousness of comparing two different objects by similarities and
dissimilarities which is the root of logical scientific knowledge. The seer and the seen object
are not the same in kshananthara.(when they change every moment)But what was seen
before(past),is seen now(present)and what will be seen tomorrow(future) is being cognized
and compared in the bodha of a seer. That as a past pratyaya , and this as a present pratyaya
(That object is this object .)is used and the similarities etc(sadrishyapratyaya)are remembered
 747 
 

all the time ,so that kshanikavaada has its own fallacies.Sankara points out this. The moment
we think”That”Smaarthapratyaya(Memory or smrithy)ends and present pratyaya comes. The
moment we think “This”, the past pratyaya does not end. If the past pratyaya ends ,
comparison with it would not have been possible. The vishayi, who decides that and this are
similar due to this and this is Vignaana and that vignaana as vishayi is not temporary. It is
having Nairantharya (continuity) and is indivisible (like space-time continuum).Since past,
present and future (thrikaala) are not parichinna(divisible)at all, how can the one who
experience it be kshanika and parichinna? Thus the consciousness is not kshanika.Only the
body is kshanika. According to kshanikavaada,seer is different from the one who compares
the sight, and the one who advises the sight(darsana).Because these (seeing, comparison of
what is seen, advising that darsana to others) does not happen at the same time,
simultaneously. One perceive (darsana)..He experiments, logically thinks and compares with
other darsana ,and make sure the darsana is truth in every aspect. Only after that teaching of
that darsana starts,. Thus according to kshanikavaada ,The Buddha who saw enlightenment
and the Buddha who advised it later are different .Then it also will follow that what was seen
was not what was advised(since bodha is kshanika only).Drashta has no asthithwa if he is
compared to a pot (body only).This is impossible and illogical .So,Sankara discards
Kshanikavaada. According to Sankara’s concept the Antharjyothy of Buddha ,his vignaana ,is
not kshanika,or soonya . That nirvana is eternal truth ,it is Chidaananda .In truth,Sankara was
elevating Buddha’s concepts by finding out the fallacies in his followers interpretations and
was not the enemy but the friend of Budha,the seer. Like a blind (by birth)advising forms and
comparing different forms, and his followers spreading that ,as a blind leading the blind was
kshanikavaada and soonyathaavada of his followers. This was seen by Sankara .And he said
that boldly and logically. By kshanikavaada there are two defects happening.
1.Getting fruits for what is not done.
2.Getting no fruits for what is done.
That means, the natural law of karma “To every action there is an equal and opposite
reaction” is affected and destroyed by kshanikavaada. Krithakarma (action done) being
temporary(kshanika)destroyed(soonyatha) and no effect (no reaction.). That is no reaction for
action. Akrithakarma(action not done) being temporary is equivalent to karma done and it can
have effect (reaction). That is reaction for no action. Here Sankarabhashya introduces past
experience and present experience in the form of a chain of events. The one who has a
experience (in present)compares it with a past experience .Past, present experience is thus
thought to be in two different periods or times. The two experiences (past and present)may be
either side by side or may be distant in a chain. But in these two, in either case what exists is
vignaana which encompass all kshana of kaala.It is the same chaithanya .Therefore
kshanikavaada is not correct according to Sankara.There are no adjectives like old and new,
mine and Thine in that state of nairantharya ,where all other vyavahaara ends and it is that
nairantharya which is seen by Sankara.It is neither empty nor temporary but eternal light .
When we draw two light cones ,and between them mark “P”as an event, and on either side
the past and future lightcones,in that space-time continuum there is no kshanikatha or
temporariness . It is eternal. The arrows of time of Stephan Hawking ,as we feel that they
move to and fro, but is actually not moving. Indian astronomy call the feeling of movement
as Saayana(with ayana)and the unmoving continuous energy as Nirayana and it is this
nirayana energy that is felt as soonya by lesser intellectuals, Sankara says. The knowing of all
or cognizance of sarvam is to be done by oneself(swasamvedyam)and that swanubhava is
Vignaanamaathra. Vignaana is the revelation of (avabhaasa)of pure consciousness(swacha
avabodha).This jyothy of swacha avabodha has to be visualized only in the absence of any
other .None of the imaginations or adjectives like Anitya, dukha,soonyatha,Anathmam etc are
suitable for Athmajyothis .Vignaana is not an association of several parts which are
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controversial to each other, as if in a Daadima fruit. The swabhaava of gnaana is

swachaavabhaasa (pure revelation). The other adjectives said are swabhava of indriyavishaya
, not swabhava of Athman.If vignana had been temporary and sorrow, one can never get
liberation from sorrow. Because one cannot get liberation from swaswabhaava.(Buddha was
preaching for removal of sorrow. If vignana is temporary it has sorrow. If sorrow is there in
vignana of him how can he claim that he has found remedy for sorrow? Therefore the
followers of Buddha had misinterpreted Buddha was Sankara’s logic).What we have to do is
just wash the dirt on our mirror. There is no dirt on Athman which is pure always. We have to
wash the dirt in our mind and intellect and Athman will shine itself since it is self revealing
and luminous. Agni cannot avoid its swabhava of heat and light. Like that the vignaanaghana
Athman cannot avoid its eternal purity and bliss and light. The Budhists view the Nirvana
state of Vignaana as Purushartha.Then how can they argue that vignaana and vignaatha are
kshanika ,is Sankara’s argument. If vignana is kshanika it cannot be purushartha.If vignaatha
is kshanika,there will not be anyone who knows vignaana. The removal of sorrow of a person
who is hurt by a thorn is to remove that thorn. It is not by killing him, but removing the thorn
that the pain and sorrow has to be removed. Making everything temporary ,one can destroy
sorrows on earth is not possible. Because it will be like killing a man to relieve him of pain of
a thorn. If we destroy vignaana saying that it is kshanika,how can one get the nirvana state of
bliss “?If there is no Purushartha and no purusha also ,what is the point in saying that Nirvana
is purushartha? Only when cognize the asthithwa(truth of existence)of Athman which create
innumerable forms and meanings for them ,see or perceive all of them ,and is the cause for
such vignaana,one can explain such questions logically. Swanubhoothy doubtlessly prove its
existence . Drishtam,smaranam, dukhasamyogam,dukhaviyogam,kaalushya due to
anyasamyoga,by its viyoga swathmavisudhidarsana, etc are explained only by such people
clearly and logically .There is no other way ,except negation of soonyathaavada because of
the pramaanaviprathipathidosha said before ,says Sankara. How the Athmajyothis in the same
body attain swapna state, similarly the Athmajyothis crossing beyond body and indriya
,vishaya ,karma etc which are Mrityuroopa, attain a punarjanma in another body (which is
temporary too)but continues as the same Athmajyothis forever. It is nairantharya like space-
time continuum .It is amritha forever.Athmajyothi is Amrithajyothi
Manthra 8
Sa vaa ayam purusho jaayamaana: sareeramabhisampadhyamaana: paapmabhi:sam
srujathe sa uthkraaman mriyamaana:paapmano vijahaathi
That Purusha when born ,taking a body, associate with sin. When he does Uthkraama,and die,
discard that sin. Purusha when he incarnates in a body , accepting or due to a feeling that I am
body, due to that association, depend upon karma which have dualities of papa and punya.
When that body is discarded during death, that also is discarded. Just like an Athman enter
into jagrad,swapna ,sushupthy,easily and effortlessly it can enter body with dualities of
dharma and adharma,birth and death,karya and karana,and get out of it and enter another
body and do that cyclically. Till one gets liberation from attachment, this journey happen.
The difference of the Athmajyothisha from this sort of samsara with duality is then said.
Once we become merged with Athman, this going and coming ends, and once we identify us
with body, all these dualities are there too. Thus it is our identification with either body or
Athman which makes us bound or unbound. The ihaparaloka(this and that world)are
compared to jagrad and sushupthy and the interval or Bardo state between them is swapna or
dream. That is said in 9th mantra.
Manthra 9
Thasya vaa ethasya purushasya dwe eka sthaane bhavatha idam cha paralokasthaanam cha
samdhyam thritheeyam swapnasthaanam thasmin samdhye sthaane thishtannethe ubhe
sthaane pasyatheetham cha paralokasthaanam cha. Atha yathaakramoyam paralokasthaane
 749 
 

bhavathi thamaakramamaakramyobhayaan paapman aanandaamscha pasyathi sa yathra

praswapityasya lokasya sarvaapatho maathraamapaadaaya swayam
vihatya swayam nirmaaya swena bhaasaa swena jyothishaa praswapithyathraayam
purusha:swayam jyothirbhavathi
For this purusha ,thus happen two positions. This and the Para (that or other).The third
position is the swapnasthana or dream state. It is their sandhi position(where the other two
join)At that position in the middle he watches both iha and paraloka.Whatever is the order of
the paraloka,that karma or order is crossed to perceive both sin and bliss .When dreaming, it
measuring and crossing all loka,destroys and creates itself ,become light and reveals oneself
.In that position, the purusha becomes swayamjyothish.(The light by itself, for itself). Thus
the sandhya or twilight ,as meeting point of day and night,swapna is the sandhi of jagrad and
sushupthy (dreamless sleep). Therefore,it is natural that in that position one has view of both
worlds. Aakrama is a word having a meaning aasraya or avashtamba.(Not attack alone)
Attacking or crossing an order (and a border)with force is not meant by saying doing
Aakrama of the karma. What all asraya or depending forces are there, for seeing or
perceiving the worlds other than this earth, are in order(yathaakaramam)crossed by knowing
that order is meant. Knowing the order of laws of earth, one first cross the earth. Then
knowing the order of law of moon ,sun and stars one has to cross that too. Only after knowing
the order of the universe we can cross these worlds and go beyond them. But a purusha ,in a
dreamlike state in sandhi of this and that world perceive that world too and that interval as
middle position (madhyamika position)is the swapna .There are vidya,karma and
poorvaprajna as lakshana for association of such an Athman who has an interest and ability of
facing the paraloka (with Unmukha to paraloka)like a sprouting seed .The root of the
sprouting seed go down to earth, and the shoot up into heavens. Like that is the middle
position of this Athman in Bardo.It perceives the past karma, both of previous janma and of
this, and the fruits of them as sukha and dukha (due to dharma and adharma)The vaasana of
past lives, the effects of the karma of this life ,both are known to Athman in that state. How
can we say that the dreams are not only memoirs of the past ,but also the predictions of
future? In dreams we see many things which we have never seen or experienced in this
janma.But all the dreams are not such rare perceptions. We also see what we have seen
before ,in childhood,asolescence etc as past experiences stored in our memory (brain).That is
proof for saying that swapnasthaana allows one to see both (Ubhou) the worlds (jagrath on
one side and sushupthy,thureeya on the other) . Thus swapnasthaana is equated to the position
of Thrikaalagnaana. Even in a state when there is no sun,moon,agni ,vaak etc the Purush a
does vyaapara by antharjyothis.This is not about the jagrad state alone is evident. Because at
all times earth is under the law of nature,of the sun and a person who lives on earth cannot be
(even in blind and sleep state when he does not see them) free of it. With suns energy only
the vyapara of his body happens. Therefore the said jyothish is having no association to the
external elements or physical worlds or to ones body and its organs. By it all(sarvam)
happens. That is it is the swapna which creates (Bhava)all. Here also the Methods of
Buddhist Lama and of Thanthrika Shaivaagama are not negated ,but integrated. When the
Athman ,by prakarsha,enjoy the dream state (Praswapithy)by which upadaana ,by accepting
which rule, reach sandhya or swapnasthaana,and attain dream experience?
Some people opine that what we see during jagrad state with our association of body ,mind
and external world, are seen in swapna also. The one who knows all bhootha and their
maathra(unit of measure),and their associations and causative factors is the sarvavith(one
who knows all)or sarvavaan(one who has attained all).That sarvavith(two meanings. The seed
of all; The knower of all)by just one mathra(unit of measurement)as its organ knows all that
experiences possible in one body and gets liberated from body ,by just that mathra alone.
(There is no other janma for him).That unit of mathra is the swanubhoothy . By discarding
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body he makes it ni:sambodha(without consciousness-bodharahitha).That is sleep, coma as

well as death state, Samadhi in three different contexts. Even in jagrad and when there is a
body, we need for functioning of body sun and other external objects .By functioning of body
,fruits of that dharma or adharma, get associated with Athman which bears a body. In such an
Athman which enjoys in body and its dualities of dharma, adharma and karma alone, the light
of Athman which has uparama or enjoyment only in Athman is not reflected perfectly. How
is that light reflected in state of Ni:sambodha?In those states only Athmaprakaasa is
experienced and not of this body. When Athman discard body ,it accepts a swapnadeha(body
of dream)which is vaasanaamaya and not physical. Though it looks like a maaaya.it is not
maaya since it has discarded the karma, and created a Swathmadeha which is
swayamkarthruka. It is the swaroopa of Athman.Because it shines by Athman alone ,without
dependence on body,senses,external objects. It illumines by function of Antha:karana(inner
function)which is made of vaasana.One may ask, since it is made of vaasana,is it not the
vishaya itself illumining itself?But,a subtle body of vishayabhootha which is
sarvavaasanaamaya is being created ,by Athman,and by own light, that subtle body is
revealed or made to illumine so that Athman can experience Athman by itself.Athmajyothish
is thus witnessing the swapnasareera and knowing the swapna by itself.(Dream interpretation
is done by itself).For this function of Athmajyothis we say”Praswapithy”(dreaming).In that
state, in that period of time,Athman ,called or known as Purusha,is experiencing itself, as a
jyothish ,without any attachment to external objects or body etc.Even the swapnasareera is a
vishaya only for the Vishayi,Athman since it is witnessing that .In sushupthy even that
vishaya is not there. Once the Athman perceive the enlightened subtle vaasanaamaya jyothi
of ones own swapnasareera,it gets out of attachment to body, as if a sword from its cover, and
reveal itself by own light. It is in this state that we know purusha is swayam Jyothish.
Manthra 10.
Na thathra rathaa na rathayogaa na panthaano bhavanthyatha rathaan rathayogaan
patha:srujathe na thathraanandaa muda:pramudo
bhavanthyathaanandaanmuda:pramuda:srijathe. Na thathra
vesaanthaa:pushkarinya:sravanthyo bhavanthyatha vesaanthaan
pushkarini:sthravanthi:srujathe sa hi karthaa
In that state there is no chariot, no chariot yoga, no paths, yet he creates chariots, rathayoga
and paths. There is no bliss, pleasure or delusions yet he creates them. There are no lakes, or
rivers flowing there. Yet he creates them. He is the creator. The chariot, the rathayoga
(horse,oxen,mule etc)roads , happiness and lakes and rivers one had seen or experienced in
jagrad.They are recreated even in their absence by the Athman by its internal function
(anthakaranavrithy)and vasana by samkalpa alone. Without any other upadhi,as a potter does,
without clay,hand,feet ,without any vishaya,creativity happens so that it is more like that of a
poet. The swayamjyothis alone as creator is illumined .This was earlier said as
“Athmanaivaayam jyothishasthe palyayathe karma kuruthe”( 4.3.6)Even then in truth, the
karthruthwa is only revelation of that swayamjyothish.Nothing else.Athmajyothish which is
energy is revealed through anthakarana.Through mind it reveals the body which is an
association of cause and effect and its karma. Therefore karthruthwa is not of body or mind.
It is of the Athmajyothish that reveals them.
Manthra 11
Thadethe slokaa bhavanthi. Swapnena saareeramabhiprahanthyaa
suptha:supthaanabhichaakaseethi Sukramaadaaya punarethi sthaanam hiranmaya:purusha
ekahamsa:
About this the sloka happens:-That Hiranmaya ,Ekahamsa Purusha in dreams, making the
body dead(abhiprahatya)being asuptha(not sleeping)becoming Sukra(white light)as witness
watch the sleeping. Then goes back to same position. The Athman has swabhava of sakthy
 751 
 

and is nitya,and is watching the sleeping dead body as a witness. This state happens to us
daily in sleep. And we have it during our death.(called a bardo state).But ,as a Athman come
backs to old state and awakens in the morning, and does the same routines performed by it
before, the Athman returns to a body and starts functioning again. After sleep or Samadhi we
come back to the same body. But after death to a new body. This is the reason for lack of
memory.
Sukram:-This is interpreted as “Sudham JyothishmadIndriyamaathraaroopam”. It is pure
Jyothishmathy as the unit of Indriyaas.Hiranmaya is the golden form of that chaithanya.The
jyothiswabhava is Ekahamsa .The one swan which travels alone. The Hamsa form is common
for a Paramahamsa,a swan, both having wisdom of nitya and anitya,milk and water
separation. Brahman with Brahmani has vehicle of this hamsa which is ekahamsa,pure and
white and made of single mathra of Jyothishmathy and having nature of Energy and light.
This Ekahamsa travels for giving blessing to us.
Manthra 12
Praanena rakshanvaram kulaayam bahishkulaayaadamrithaswarithwaa
Sa eeyathe amritho yathra kaamamhiranmaya:purusha ekahamsa:
At the end of the dream, it is in its highest position and lowest position creating
multitudes of energy forms ,enjoy with women, laughs ,or see terrible things etc.
Manthra 13
Swapnaantha uchaavachameeyamaano roopaani deva:kuruthe bahooni
Utheva sthreebhi:saha modamaano jakshaduthevaapi bhayaani pasyan
In swapna one can attain the highest Devathwa and lowest Thiryagbhava (Thiryag is
opposite/reverse motion in Sanskrit).It ,Athman ,can attain innumerable forms then. Creating
forms according to its Icha,and to enter them is possible for the Athmajyothi inthat state. In
dreams the Athman enjoy with the dear ones, or cry seeing fearful forms. His is about usual
dream state. Now we have to enter into the Bardo state. The Athman which has discarded its
body after death of body, see several visions .These visions are created by Athmajyothish
itself. The Lama of Tibet think seeing a union with a woman is the sign of coming back to
earth again (rebirth).If the union is not seen ,the Athman do not have rebirth. The Amritha,
Hiranmaya Purusha ,alone as Hamsa leaves its old home the nest of the body and travels as it
pleases(yathaakaamam) and swachandam(as it pleases). This is the Aakaasagamana of
yogins. If body is protected by praana ,he can come back to it.(Yogin)But if not(dead
body)this come back does not happen. The swapna,death and the aakaasagaman of yogins
with the jyothishmathy are all described here. The story of Parakayapravesha of Sankara was
thus explained as a scientific experiment to prove his view to the scholars who were arguing
against his views. It was not for showing off his sidhi.The sandhya or interval (Bardo) which
is said in Upanishad and in Buddhist lore of Lama is the swapna state or Maaya which creates
innumerable forms from the eka Jyothishmathy .Indians do not protect the dead body but
burn it and allow it to return to the soil of earth and to panchabhootha because Indian concept
is to return the panchabhootha to panchabhootha and liberate Athman forever to journey
alone and freely without bondage. And planting a sapling over the ashes, even the
panchabhoothathmaka body is helping another life to grow and dead body is doing a service
becoming Anna to a new life. The Parsi way of giving body to vultures is another way of
feeding a hungry soul .In Egypt on the other hand , the body is kept as mummy for millennia
because they want to come back to life and death cycles. Thus all ancestral rites all over the
world reflects their thought process and priority ideas about life and rebirth of Athman in a
new body.
Manthra 14
Aaraamamasya pasyathi na tham pasyathi kaschanethi.
Tham naayatham bodhayedityaahu:
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Durbhishajyam haasmai bhavathi yamesha na prathipadhyathe

Atho khaluaahurjaagarithadesa evaasyaisha ithi yaani hyeva jaagrath pasyathi thaani
suptha ityathraayam purusha:swayamjyothirbhavathi soham bhagavathe sahasram
dadaamyaha oordhwam vimokshaaya brooheethi
All see its garden only. And not It. That should not be instructed suddenly. That to which he
does not come back become Durbhishajya.Some say ,swapna is in same position and place as
in jagrad.Because what is seen in jagrad is seen in swapna too. It is not so. In suptha state
Purusha becomes the swayamjyothish.
Hearing this janaka said:Bhagavan,For it ,advice the upward liberation state. I give 1000
cows as Gurudakshina. Garden is one meaning of the word Aaraama. The second is
Aaramanam ,aakreeda or leela /play.Garden is the vihaararanga or place where that leela
takes place. Thus prapancha and the body is the garden where the leela of Athman we
experience in the four states of jagrad, swapna, sushupthy and Thureeya state. We see all that
but fail to see purusha who is behind all these. We see the external world ,its rules of
functioning, its functions, movements etc etc.But do not see the One purusha behind all this
play /leela.The Athmajyothish behind all this leela. Why is it said that a sleeping person
should not be wakened up suddenly? When suddenly woken up, the Athmajyothish has to
come back quickly and it does not get enough time to come slowly and expand to each cell
slowly. Thus some parts become diseased. It is difficult to treat such disorders. Hence the
word Durbhishajya is used. The balanced flow of energy steadily help health. And
imbalanced sudden flow ,into some parts and not to others cause diseases which are difficult
to treat. Here it would not be out of place to mention a paper presented by Benedict Victor
Arul(U.S.Psychotronic association conference. Portland university,Origan).His paper was
“Cancer-A Prohomeostatic systemal strategy”. It was a holistic approach seeing the living
body as part of prakrithy or nature. In systemology(which is logical knowledge that is
systematic)there are two theories:-1.In the universe all things function as a single unit.
2.The energy that is the same in both external aakaasa and in the matter flow to living body
,within the living body and thus communications established.
That is how cosmic and biological energy flow into each other and communicate and merge
.The communication for a disease happen only when there is disturbance to this system. The
signs and symptoms of a disease are the reaction of body to such a disturbance. What Modern
medicine thought as signs of disease is the immunological reaction of body to resist a disease.
When we obstruct it with strong chemicals or drugs etc ,the reaction and immunological
resistance power of body also are lost. According to Victor Arul,by a disturbance in the
cancer cell ,it has lost the rapport with the other normal cells of the body. Thus it becomes an
uncontrollably functioning cell. The other cells of the system loose the power to control it.
Matter has three parts.1 aakasa or spacetime,2.Pinda or physical mass 3.Jaivorja or bioenergy
.(In body they are Hridaakaasa,physical body and the Athmajyothish).The structure and
karma (function)of matter is determined by the bioenergy field.(The mandala of
Athmajyothi). When the energy flow of it does not reach a part or whole of the body (it
looses samvedana or communication to that part or to entire body)the functions of that part is
either stopped or disturbed. When such a thing happens to certain cells the same thing
happens to those cells. Thus we find the systemology of Victor Arul as the new wine in an
old bottle of upanishadic teaching and samkhya/ayurveda teaching. The sudden disturbances
of sleep causing disturbance in the Athmajyothirmandala,cause communication problems of
blocks or imbalances and diseases which are difficult to control. When we sleep, our channels
of communications are all obstructed and in sudden awakening slow and orderly one by one
anupravesa is not possible for the Athmajyothy .Therefore some of the communication
channels(neuronal) remain closed and diseases to those organs happen. Not only that, Since
the Jyothi has to enter suddenly ,it takes a route that was not used for going out and blindness,
 753 
 

hearing defects etc happen (nerve deafness). In swapna the Athman which is swayamjyothy
cross Mrityu as forms ,names etc.But swapna being the interval or sandhya between jagrad
and sushupthy it is residing in these two places or positions only. There is no third place for
it. Therefore swapna itself is jagrad. Jagrad (this janma)is a bardo or swapna state only. That
janma(paraloka_also is a bardo.The ihaparaloka,janam,jagrad,sushupthy are all swapna or
sandhya(intervals/Bardo).In that case everything is dream. Everything is sandhya.To worship
that sandhyavandanam is done. To know sarvam know the sandhya/dream state /samsara. The
iha and Para are like two kulaaya(two nests).The bird travels from one nest to another .That
bird is the Swayamjyothish.Its dream alone is the travel from one to another .The swapna or
Bardo. The mudra for this is the Ka letter of Brahmi lipi which is extensively seen in Indus
valley Harappa seals. This is seen in the old coins of Sathavaahana dynasty too .The golden
bird or Athmajyothis which move or dreams that it moves from one nest to another, from one
state to another ,as eternal is thus conceived by all civilizations (Egypt, India)and that Gouda
is described in Tibetan Buddhist tradition of Bardo.That phoenix bird is respected by Greece
and Rome. This shows that all races, in all places and in all civilizations has been able to
experience it.Samsara is only a Paris panda (change in position due to a vibration)of this
jyothis.The jyothis does not change .Its positional change alone happens due to a slightest
vibration. It was earlier said that even though names,places,palaces and Lords of directions
are marked on four sides of sunray(north,south,east,west)the sun has only a very slight Paris
panda in position and it does not change. Similarly for the Athmasurya ,also no change or
death is there. Only a parispanda happen. Sankara says in truth, not even parispanda,but just a
feeling that parispanda happens (a samkalpa)only is there. If death was the swabhava of
Athmajyothish one could not have crossed it .Since it is said that mrityu is crossed
(Athikramana) the real swabhava of Athmajyothish is to be cognized as Amrithathwa or
eternity(Nitya).
Manthra 15 &16.
Sa vaa esha ethasmin samprasade sthwaa charithwaa drishtwaiva punyam cha paapam cha.
Puna:prathinyaayam prathiyonyaadravathi swapnaayaiva sa yathathra kinchith
pasyatyananwaagathasthena bhavatyasango hyayam purusha ityevamevaithad yajnavalkya
soham bhagavathe sahasram dadaamyaham oordhwam vimokshayaiva brooheethi(15)

Sa vaa esha ethasmin swapne rathwaa charithwaa drashtwaiva punyam cha paapam cha
puna:prathinyaaayam prathiyonyaadravathi budhwaanthaayaiva sa yathathra kinchith
pasyathyanvaagathasthena bhavatyasango hyayam purusha ityevamevethad yajnavalkya
soham bhagavathe sahasram dadaamyatha oordhwam vimokshayeva brooheethi(16)
With samprasaada and rathy ,it does the journey ,see both punya and papa, then stop the
dream journey and returns to its original state. The nonattached purusha is not affected by
what he saw or heard.
“Yajnavalkya,it is true. Tell me the state of liberation beyond that. I am giving you a
thousand cows” Purusha,as swayamjyothish in state of swapna is samprasaada.”samyak
praseedathyasminnithi samprasaada:.Therefore it has no blemishes of the jagrad state. Since
it is traveling from swapna to sushupthy it is blissful and not having sorrow. When the
samprasaada in sushupthy lasts for a prolonged period Athman become highly blissful, rested
and peaceful .He creates sights,relatives,friends,and enjoy rathi in all those creations of
swapna and journeys through that world ,newly created ,and forgetting all the weaknesses,
tiredness ,without doing anything without touching sin or punya stays as witness. That jyothy
which is witness of all is always blissful. Therefore ,in that state of swapna ,there is no
blemish of kaama or sorrow (blemish)as there is in jagrad state. That eternal jyothi is not
touched by birth or death. Therefore in sleep the Athmajyothi is in a state that crossed beyond
birth and death .Geetha calls this as the one which is awake when everyone else is asleep.
 754 
 

Amrithathwa and moksha are the swabhaava of the jyothi.If it was not swabhava one could
not have attained that state. Even the functions of jagrad are only projected on to it. The
Athman appears like playing or doing karma. But in fact it does not do anything. It looks like
doing .(Dhyaayatheeva, lelaayatheeva .) It is just witnessing only. Journey can produce
tiredness. It is experienced by travelers in sea and on land.Ayanam is forward journey.
Prathiayanam is backward journey.Ayam is another word for ayanam.Nyaayam is opposite to
ayam.Thus ayam is getting out of the body and the bondages. (Nirgamana).Nyaya is coming
back to body and bondage.Prathinyayam is again doing nirgamana .In jagrad,swapna,
sushupthy ayam,nyayam,prathinyaya is continuing .In the swapna state after death also this
happens. But the journey is different. It is not on earth or sea or land. But in chidaakaasa and
hridaakaasa and since it is aakaasagamana(journey in space-time)no tiredness (srama is the
word)is felt.Srama is felt only when there is weight. So lack of srama is since it is in
spacetime.Only prasaada of sakshibhava)bliss of a witness)exists. There are no sin or punya
for a karma done in swapna.For Athman in swapna or in bardo state no punya or papa is
known. And therefore no need for liberation. It is in liberated state. It has no need for
liberation from bondage of sorrow. Amrithajyothi is by nature liberated and blissful
(samprasaada). Poorvapaksha:-It is the akarthruthwa(lack of doer ship)which is cause of
asangathwa (nonattachment) of Athman.It was earlier said that by poorvakarma ,travels
yathaakaamam(as it desires).Kaama is cause for sangham and bondage.Asanga is akaama.
Akaama is lack of karma. That thought is not correct. What is aasnga?How is Athman
asangha?That is said in next mantra.
Manthra 17
Sa vaa esha ethasmin budhwaanthe rathwaa charithwaa drashtwaiva punyam cha paapam
cha puna:prathinyaayam prathiyonyaadravathi swapnaanthaayaiva
In Budhwaantha(jagrad)it travels and enjoys and see both sins and punya and then goes back
to its poorvasthana)earlier place)which is swapna.
In jagrath ,which we usually call consciousness or bodha state, also it is witnessing the seen
and heard and not doing anything. It see sins and punya.But it is not doing that. When it goes
back to poorvasthana(swapna)it forgets that. So even in jagrath Athman is asangha. But we
feel that we are doing karma. This is due to manifestation of the karaka. With Athmajyothis
one stands, walks,do functions. That kaarakathwa is there. No karthruthwa.Therefore due to
that kaarakathwa(cause)with respect (upachaarapoorva)a title of karthruthwa is given .And in
fact there is no power for karthruthwa in Athman.Both the seen and heard in both jagrad and
swapna does not touch Athman.It is always untouchable ,and nonattached. Always witness of
everything .Always nishkriya, nirayana.Even the karma of ayanam(journey)is not there for
it.It is nirayana.It is just a dream .A samkalpa of mind.Yasmaajjaagarithaath swapnam ,
swapnaacha samprasaadam samprasaadaacha puna:swapnam.Budhwaanthaacha
puna:swapnaantham Ithyevamanukrama samchaarena sthaanathrayasya vyathireka
:saadheetha: (Sankarabhashya)
Thus the three positions are of the same Athman with same swabhava.It does not change. The
position change makes us think that there is difference. The sandhya or interval said by
Upanishad ,and worshipped by all Indians is not different from the Bardo of the Buddhist
Lama. They also see it as Garuda and as dharmatha.The Tibetan book of Living and Dying
(page 106-108) Sogyal Rimpoche says:-“ The Dzogchen Tantras,the ancient teachings from
which the Bardo instructions come, speak of a mythical bird Garuda ,which is born fully
grown. This image symbolizes our primordial nature ,which is already completely perfect.
The qualities of Budhahood are veiled by the body ,and as soon as the body is discarded ,they
will be radiantly displayed…It is within this lifetime that the essential recognition of the clear
light has taken place and been established. This is a crucial point to understand. since the
process that unfolds in the bardos of death is embedded in the depths of our mind ,it
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manifests in life also at many levels. There is for example ,a vivid correspondence between
the degrees in subtlety of consciousness we move through in sleep and dream and the three
bardos associated with death. Going to sleep is similar to the bardo of dying ,where the
elements and thought processes dissolve ,opening into the experiences of the ground
luminosity. Dreaming is akin to Bardo of becoming, the intermediate state where you have a
clairvoyant and highly mobile ‘mental body’ that goes through all kinds of experience. In the
dream state too we have a similar kind of body, the dream body ,in which we undergo all the
experiences of dream life. In between the bardo of dying and bardo of becoming is a very
special state of luminosity or clear light called the Bardo of Dharmatha. This is an experience
that occur to everyone, but there are very few who can even notice it ,let alone experience it
completely as it can only be recognized by a trained practitioner…..we find two other bardos
often included within the natural bardo of this life. the bardo of sleep and dream and the
bardo of meditation.” I have quoted this entire passage to show that what the Upanishads ,the
Thanthrik and Yoga methods have said ,is not different from the Bardo studies of the
Budhists. Only the terms differ and in some places even the names are same showing a
common origin.
Manthra 18
Thad yathaa mahaamatsya ubhekoole anusamcharathi poorvam chaaparam
chaivamevaayam purusha ethaavubhaavanthaavanusamcharathi swapnaantham cha
budhwaantham cha
Just like a Mahaamatsya(great fish-whalelike )travels from east coast to the other end ,
Purusha travels both into swapnantha and budhwantha alike.
Mahamatsya is a free traveler and goes wherever it pleases. In an ocean it touches the eastern
and the western limits. Water does not obstruct it.It controls the flow of water. It is in the
center of the both the ends or coasts. So that it can travel to both.Athmajyothis is like that
traveling from jagrad to swapna, sushupthy and from iha to paraloka .It is not affected by the
whirlpools of the samsara or by flow of samsara and is asangha and always blissful(prasaada)
and in the form of light .For that Athman which is Jyothis or Chaithanya ,samsara ocean is
samvith ocean.For it there is nothing except samvith .It is
nityamukthabudhasudhaswabhavatha. Athman loves to attain and remain in that state all the
time.
Mantra 19
Thad yathaasminnaakaase syeno vaa suparno vaa viparipatya sraantha:samhatya pakshou
samlayaayaiva dhriyatha evamevaayam purusha ethasmaaanthaaaya dhaavathi yathra
suptho na kanchana kaama kaamayathe na kanchana swapnam pasyathi
How in the sky a syena or suparna fly and tired comes back to its nest folding its wings ,like
that purusha turns back from this end ,and goes back to that sushupthy which does not desire
dreams of any kind. Jagrad and swapnanidra are both dreams. Beyond is the state of
sushupthy which does not desire or dreams and it is the total resting place
(vishraanthisthaana).Samadhi of yogi is that vishranthi .A vulture enters it very slowly.
Suparna or Kshiprasyena (Garuda)enters it very quickly. Only that difference exists between
samsari and sanyasi.The sanyasi attains it in a moment by Samadhi in yoga.Samsari toils to
reach it through seemingly several janma or death and birth cycles.But both reach it . If that is
so, answer to a question may easily be arrived. Is Avidya which is cause of kaama and karma
natural or aaganthuka(that which is acquired)? If it is natural ,liberation is impossible.
Therefore Avidya is not natural for Athman ,but aquired.What is the proof ?
Manthra 20
Sahasradhaa bhinnasthaavathaanimnaa thishtanthi suklassya neelasya pingalasya
harithasya lohithasya poornaa atha yathrainam ghnantheeva jinantheeva hastheeva
 756 
 

vichaayayathi garthamiva pathathiyadeva jaagradbhayam pasyathi thadathraavidyayaa

manyathetha yathra deva iva raajevaahamevedam sarvomithi manyathe sosya paramo loka:
In each of us, there are Naadi called Hitha.They are sookshma like atoms as if one hair is split
into a thousand. They are filled with white,blue,yellow ,green and red .As if in jagrad,one see
that a elephant is chasing him, he is falling into a pit,etc in dreams also. Similarly ,I am King,
I am Deva,I am sarvam is experienced .That is the extreme state possible. Naadi are full of
Rasa (essence).The color of the Rasa are mentioned here, saying that they are subtler than the
atoms. How does color happen?Vaatha,pitha and sleshma are the three dosha. They unite one
another in different proportions and cause different colours.Sankara says these
sookshmanaadi are extending to all over the body (sakaladehavyapini)and our vaasana which
are born out of samsaradharma depend upon the essence in these naadi.Lingasareera (subtle
body)is like a pure crystal. It become colored by association with the essence in the naadi and
that essence is created by our food .By the association with Rasa the dharma and adharma
change and woman,chariot,elephant etc are revealed as different (Not one )and thus the
aaganthuka nature of avidya is explained. In dream even without falling into a pit we
experience the fear of it. The fear of being killed by elephant is experienced when we dream
of an elephant chasing us. We feel the sense of failure and our legs failing to run etc.Actually
none of this is happening yet the emotions we experience as if it is real. Because the
sookshmanaadi and their essence(Rasa)are functioning even then. These are what we now
call Hormones, polypeptides etc which cause nerve impulses by electrochemical stimuli.
Both the emotions of jagrad and dream state are thus aaganthuka (acquired)by association
with these Rasa and their vaasana. When such emotions end vaasana ends. We can change
the chemistry of our Rasa (essence)by dhyana,Samadhi and sushupthi also .In Samadhi state
only we get the ultimate feeling that I am Brahman .Iam the swathanthra state of Athman and
not this body. This ultimate experience is the natural state of Athman and the other states are
all aaganthuka to it due to contact with essences formed by food. It is the feeling of dwaitha
(there is another )that cause fear.Advaitha is abhaya.Abhaya is sarvathmabhaava and is
advaitha.It is moksha.How we experience Athman in swapna,sushupthy directly ,like that
fruits of vidya also is experienced by oneself and cannot be told or proved by argument
.Moksha is not subject to argument but subject to experience and Sankara states this from his
own experience and logic. When avidya is condensed vidya disappears. Jeeva is seen in
jagrad and swapna as if in trouble with many fears. In paraichinnathmabhaava(the many
bhaava)there is pain and in sarvathmabhava (everything as one)there is abhaya and
amrithananda.Moksha as sarvathmabhaava is fruit of vidya.It has no kriya,karaka,phala,
kaama,karma, swapna .There is no second(another)there. It is Samadhi where one alone
exists. It is thus equivalent to sushupthy state and can be compared with it .
Manthra 21
Thad vaa asyaithadathichandaa apahathapaapmaabhayam roopam.
Thad yathaa priyayaa sriyaa samparishvaktho na baahyam kinchana veda
naantharamevamevaayam purusha:praajnenaathmanaa samparishvakthro na bahyam
kinchana veda naantharam thad vaa
asyaithadaapthakaamamaathmakaamamakaamamroopamsokaantharam
Its form is athichanda,Apahathapaapama and abhaya. When one unites with the loving
woman one knows nothing external, or internal. Similarly when Purusha unites with praagna
external and internal is forgotten. That form has crossed beyond sorrows undesired and is
Aapthakaama and Aathmakaama. Here Chandaaa is used in feminine gender.Swachanda is
by ones own desire. Parachanda is doing according to some other ‘s desire.Athichanda is
therefore used here as that which has gone beyond Ichaasakthy and kaamakalaa.It has also
gone beyond the chandas like Gayathri etc. That which has crossed Soka(sorrow)also crosses
the sloka,swara,vaak (all sound).It is abhaya or fearless. It is beyond dharma and adharma
 757 
 

and therefore called Apahathapaapma. In other words it is beyond the avidya which is in the
form of samsara.Purushaswaroopa is thus that which has crossed beyond the prakrithy or
sakthy in the form of Naada,varna,swara,sabda (Veda).That which is beyond Veda and sruthy
is purusha.It is eternal chaithanya or jyothish alone. In sushupthy it exists as movementless
burning wick of a lamp. In Samadhi also it is like that.(similarity).In sushupthy it has only
one ignorance. That is, it is ignorant of itself. The cause of this ignorance is its Ekathwa only.
The simile Yajnavalkya uses is the union with a loving woman. In a mutual moorcha state of
union the lovers become one and do not know the external or internal states .But they merge
in a bliss of union and experience only aananada.Like this the Thureeyapurusha in his own
image ,like moons reflection in water, becomes one with praagna of sushupthy In Samadhi
also this is happening but there it is a state where all desires have been fulfilled(apthakaama)
and is in a state of Athmakaama alone. He does not have sorrows,desires,diseases,birth or
death after a Samadhi experience. That is a bliss state which every one does not get while
sushupthy is achieved by all at one time or other or even daily.Budha became a rishi by
achieving Samadhi ,like many other rishis before him.
Manthra 22
Athra pithaapithaa bhavathi mathaamaathaa bhavathi lokaalokaa devaadevaa vedaa
avedaa:Athra sthenostheno bhavathi broonahaa abroonahaa chandalo
achandaala:poulkaso apoulkasa:sramano asramanasthaapasoathaapasonanuaaagatham
punyenaananwaagatham paapena theernaa hi thadaa sarvaanchokan hridayasya bhavathi
In sushupthy the father is no more father. Mother is no more mother. The world is no more
world.Devas are no more devaas.Vedas are no more Vedas. Thief is no more thief. The killer
of embryos is no more killer of embryos.Chandala is not chandala.Pulkasa is not pulkasa.
Sramana is not Sramana.Thaapasa is no more thaapasa.There is no punya or papa in
sushupthy. It crosses all sorrows of the heart. In sushupthy one has no relations, no worlds or
Gods or even ones own name .No Veda and no religion or caste when you are in deep sleep.
There is no low or high position ,no rich and poor in sushupthy.It Is a state that has crossed
all differences which one encounter in jagrad and to some extant in swapna.Sinner and saint
are alike in sushupthy. Chandala:-word meaning is a child born in a Brahmana lady from a
soodra purusha(prathiloma crossbreed). Pulkasa is a child born in a kshathriya woman from a
Nishaada purusha. Nishaada is child born in Soodra woman from a brahmana purusha.Thus a
pulkasa is a product after two cross breedings.This type of knowledge or differences does not
exist in sushupthy and therefore it is beyond all knowledge systems and beyond all words and
sound and its meanings.The races, classes, crossbreeds(varnasamkara)of races etc does not
affect the Athmajyothis. Sramana,sage,sinner ,grihastha etc also does not affect that state.
The varnasrama is not there in Athman.It is thus not bound by any rules of the world of
samsara.Thus beyond sorrows,desires,dualities and word and injunctions is the Athman as
Amrithajyothi.Sankara stresses this point strongly ,being an advaithin to the core. The self
illuminating light is dharmatha and it is pure budhi or intellect .Athmans swabahava being
sudhabudhi ,in its experience of ekathwa(oneness)how did it lose the nature of budhi that
knows oneself? If it has not lost that nature how it does not know itself in that state? If one
say that chaithanya is Athmaswaroopa and that it does not know anything does not the
statement become contradictory? The answer is given in next mantra.
Manthra 23
Yad ve thanna pasyathi pasyan vai thanna pasyathi na hi drashturdrashterviparilopo
vidhyathevinaasithwam
Na thu thaddwitheeyamasthi thathonyad vibhaktham yath pasyeth
It does not see in sushupthy ,because even if it see it does not see. The seer is not lost so the
sight of seer also is not lost. Since there is no second from it, it does not see. The lack of
senses is sushupthy and Samadhi according to poorvapaksha.That is the reason for lack of
 758 
 

sight in these states.That is not true. The sight of seer is not destroyed and it is eternal too. It
is amritha.Sun is self illuminant and lights up all on earth. It is natural and eternal .Just like
that is the Anmrithajyothis of Athman and its sight. But since this is a state where only
vishayo exists without a vishaya to be seen .Therefore it does not see. When thureeya and
pragna(paramathma and jeevathma)embrace each other and merge in each other a state where
nothing except that ONE exists is generated.
Nothing else internal or external is seen or felt or known in that total bliss .The advaitha state
where no duality exist is the cause of not seeing ,and not the loss of vision of the seer or the
power of sight of the seer. In fact the power of vision is at its height in that state.
Manthra 24 to 30.
Yad vai thanna jighrathi jighran vai thanna jighrathi na hi
ghraaathughraatherviparilopo vidyathevinaasinaaasithwaanna thu thaddwitheeyamasthi
thathonyad vibhaktham yajjighreth(24)
Yad vai thanna rasayathe rasayan vai thanna rasayathe na hi rasayithoo
rasayatherviparilopo vidyathevinaaasithwaan thu thaddwitheeyamasthi
thathonyadvibhaktham yad rasayeth (25)
Yad vai thanna vadanthi vadan vai than vadanthi na hi vakthurvakthorviparilopo
vidyathevinaasithwaanna thu thaddwitheeyamasthi thadonyad vibhaktham yad vadeth(26)
yad vai thanna srunothi srunuan vai thanna srunothi na hi srothu:srutherviparilopo
vidyathevinaasithwaanna thu thad dwitheeyamasthi thathonyad vibhaktham
yachrunuyaath(27)
Yad vai thanna manuthe manuaano vai thanna manuthe na hi manthurmatherviparilopo
vidyathevinaasithwaanna thu thaddwitheeyamasthi thathonyad vibhaktham
yanmanueetha(28)
Yad vai thanna sprusathi sprisan vai thanna sprisathi na hi sprishtu:sprishterviparilopo
vidhyathevinaasithwaanna thu yadwitheeyamasthi thathonyad vibhaktham yath spriseth(29)
Yad vai thanna vijaanaathi vijaanan vai thanna vijaanaathi na him
vijnaathurvijnaatherviparilopo vidyathevinaasithwaanna thu thaddwitheeyamasthi
thathonyad vibhaktham yad vijaaneeyaath (30)
Even when it smells it does not smell. The power of smell of the one who smells is not lost
.But there is nothing different from oneself to be smelt .Hence it does not smell. Even when it
communicates it does not communicate. The communication power of the vakthaa (speaker/
communicator)is not lost. But since there is nothing different from oneself to communicate it
does not communicate. It does not hear. The power of hearing is not lost. But since there is
nothing different from oneself to be heard it does not hear. Even when it analyse,it does not
analyse.The power of manaan(analysis)of the manthaa (analyzer)is not lost. But there is
nothing different from oneself to be analyzed and hence it does not analyze. When it touch it
does not touch. The power of touch of the one who touches is not lost. But since there is no
one except oneself ,it does not touch. It does not know even when it knows .The vignaana
(knowledge)of vignaathaa(knower)is not lost. It is not knowing since there is nothing
different to be known from oneself. For gross objects we find oneness and manyness.Sankara
points out that similarly one and many is possible in subtle sookshma state as well to be
perceived by human intellect.
But he also says that it is not that logic that is being used in this context. In sushupthy ,there
are no upadhi which existed in jagrad and swapna.All of them are perfectly merged and in
samahritha form in Athman.They are not lost but merged in Athmajyothis.Therefore the
Athmajyothish which is able to perceive all(sarvasamvedanakshama)is in a state where there
is none for samvedana except oneself and in that advaitha state ,it does not do samvedana
even when it is doing samvedana or communication. Thus the state of Naasadeeyasooktha is
 759 
 

also explained. It is not because it is soonya or empty ,but because there is no second and
everything merge in it ,that the primordial state look like empty though it is poorna forever.
Manthra 31.
Yathra vaa anyadiva syaaad thathraanyonyath
pasyedanyonyajjighredanyonyadrasayedanyonyad
vadedanyonyachrunuyaadanyonyanmanweethaanyonyath sprusedanyonyad
vijaaneeyaath
Unless there is another ,to see,touch,smell,enjoy ,talk,hear,think about and to know each
other is impossible. Therefore the ONE without a second try to know itself by making an
image of itself in swapna and in jagrad and through it try to know itself.(looking at reflection
of self).But in sushupthy that reflection or second is not there. In Samadhi and in Nirvana it is
not there. No reflection or image ,only the light is there. The seed of avidya is totally
destroyed in that state .Such an Athmajyothis is experienced in sushupthy.How?
Manthra 32
The salila(waters)Eka as seer ,becomes Advaitha.This is Brahmaloka. Samrat,This is ultimate
gathy(paramagathy).The ultimate wealth. The ultimate world .The ultimate bliss. Other
bhootha or elements live on maathra(units)of this paramaananda .Thus Yajnavalkya taught
the emperor. This paramapada is not attainable by any karma and it is the natural state
(swaabhaavika)of Athman and know it as natural is the Sankarabhashya teaching. When I
read this ,I was very happy. Because I had been seeing the vision of a ocean of energy from
my childhood and according to Yajnavalkya and Sankara that is my swabhavik state and I
had been able to recognize it from childhood is a blessing for me. And Guru Nitya also told
me that it is my natural state and it is revealed to me because I am chosen by providence to do
some good deeds. Guru Swami Ranganathananthaji also had identified my natural state of
nonattachment for doing some deed of service to humanity. This natural experience of
Athman and not treating it as supernatural gives one vinaya(lack of ego )and unselfishness to
have compassion on entire creation. Here Yajnavalkya use the term waters or salila itself for
that ocean of energy as ultimate bliss in Samadhi and sushupthy of yoganidra.After this
mantra comes a mantra which tries to measure the bliss of Brahmaloka.
Manthra 33
Salila eko drashtaardwaitho bhavatyesha brahmaloka:samraadithi hainamanusasaasa
yaajnavalkya eshasya paramaa gathireshaasya paramaa sampadeshosya paramo loka
eshosya parama aananda ethasyaivaanandasyaanyaani bhoothaani maathraamupajeevanthi
Sa yo manushyaanaam raadwa:samridho bhavatyanyeshaamadhipathi:
Sarvairmaanushyakairbhogai:sampannathama:sa manushyaanaam parama aanandoya ye
satham manushyaanaamaanandaa:sa eka:pithrunaam jithalokaanaamaaannadotha ye
satham pithrunaam
jeethalokaananda:sa eka gandharvaloka aanandotha ye satham gandharvaloka aanda:sa eka
:karmadevaanando ye karmanaa devasthamabhisampadyanthetha ye satham
karmadevaanaamaananda:sa eka aajaanadevaanaamaanando yascha
srothreeyovrijinokaamahathotha ye sathamaaajaanadevaanaamaanandaa:sa eka:
prajaapathiloka aanando yascha srothriyovrijinokaamahathothaisha
eva parama aanada esha brahmaloka:samraadithi hovaacha yajnavalkya:soham
bhagavathe sahasram dadaamyatha oordwam vimokshaayaiva brooheetyathra ha
yajnavalkyobibhayaanchakaara medhaavi raajaa sarvebhyo maanthebhya udarothseedithi
Among men the one who has health,wealth,and is a leader of others and who enjoys all
human bliss possible is considered the happiest. The bliss of one who conquer the world of
ancestors is equal to 100 such happy men. The bliss of one who conquer the Gandharvaloka
is that of 100 people who conquered Pithruloka. The bliss of one karmadeva is the bliss of
100 Gandharvaloka conquerors. The bliss of one srothreeya/janmadeva/a conqueror of kaama
 760 
 

is equal to 100 karmadeva’s bliss. The bliss of a prajapathyloka is that of 100 such
aajaanadeva.The bliss of a Brahmaloka is equal to 100 prajapathyloka conquerors. When
Janaka asks for more measurements Yajnavalkya thought this intellectual emperor will press
him more to reveal the end of all.
How by multiplication with 100 (sathaguna)in orderly fashion ,one arrives at an ultimate
level of bliss mathematically is shown here .But this also shows that one is trying to measure
the immeasurable by measuring standards .This is just a trial for it only by the ancient Indian
mind which leads to a mathematics of high order.1000000000000 times great is
Brahmananda from a human perfect bliss .
1 Manushyananda - EKA
100 Pithrulokananda- SATHA
10000 Gandharvalokananda-AYUTHA
1000000 karmadevaananada PRAYUTHA
100000000 Aajaanadevaananda NYARBUDHA(the born pure)
10000000000 Prajapathylokananda MADHYA
1000000000000 Brahmalokananda PARARDHAM
Thus decimal power positions are allotted to each loka and its bliss by mathematical
means.Yajnavalkya knows that Brahmanaanda is like drops of water in an ocean
(Udadheriva) unmeasurable.But,just to show the astronomical proportions and easy
understanding and demonstration a mathematical formula is used by him.Janaka is an
intellectual(a medhavi)and might point out that it is impossible to measure the immeasurable.
How can one put an end to that which is endless by a mathematical number ?
Vyasa in Mahabharatham Shanthiparva says (174.46):-Mahath is divine than Kaamaloka
.From the shodasakala(16 units)of Ananda 1/16th only is the physical ananda of this world.
Manthra 34:-
Sa vaa esha ethasmin swapnanthe rathwaa charithwaa drishtwaiva punyam cha
paapam cha puna:prathinyaayam prathiyonyaadravathi budhwaanthaayaiva
When in swapna ,the Athman enjoy, see and travel and visit punya and papa, and gets bored
with it, it enters another yoni and come back in another janma .
Manthra 35
Thad yathaana:suptthamaahithamuthsarjad yaayaadevamevaayam sareera aathmaa
praajnenaathmanaanwaarooda uthsarjan yaathi yathraithadoordwochwaasi bhavathi
Just like a well-balanced and controlled vehicle(elephant ) moves with
uthsarjana(giving out energy forward)by Pragna ,on vehicle of body ,Athman moves up as
the oordhwaswasa doing uthsarja.
Manthra 36
Sa yathraayamanimaanam nyethi jarayaa vopathapathaa vaanimaanam nigachathi thad
yathaamram vodumbaram vaa pippalam vaa bandhanaath pramuchyatha evamevaayam
purusha ebhyongebhya:sampramuchya puna:prathinyayam prathiyonyaadravathi
praanaayaiva
It gets its animaana(size ,form etc as measurable)by old age and by disease of body. Then as
if a mango fruit or fruit of udumbara or pippala falls down , liberated from its stalk ,it is
liberated from organs and goes back as before and reveals as praana in other yonis.
Manthra 37
Thad yathaa raajaanamaayaanthamugraa: pratyenasa:
soothagraamanyonnai:paanairaavasathai:
prathikalpantheyamaayaatyayamaagachathityevam haivamvidam sarvaani
bhoothaani prathikalpantha:idam brahmaayaathidamaagachatheethi
The appointed officials like the Ugra(soldiers),Sootha(charioteers)and
 761 
 

Gramanis (village chiefs)wait for emperor and worship him when he comes with food, drink,
homes,services etc and say :”He is coming. He will come ,He has come”etc ,the coming
again (avathaaara )of a gnaani is awaited by all bhootha and by the predictive sciences .They
praise:”Here,The Barhman has taken birth. He has come”.
Manthra 38
Thad yathaa raajaanam prayiyaasanthamugraa:prtyamnasa:
soothagraamanyobhisamaayantyevamevemamaa
thmaanamanthakaale sarve praanaa abhisamaayanthi yathraithadoordwaswaaasi bhavathi
How the appointed Ugra,Sootha and Gramani gather around the emperor who is
about to depart ,giving him farewell, like that in the end ,all praana and senses are united and
merged in Athman and then the last journey of last upward breath happens. From 34-38
mantra are about puarjanma and avathara and bardo.When the medhavi disciple does not
allow the Guru to come down from the state of Samadhi, from the immeasurable bliss of
Samadhi, Guru by himself stops his aarohana and does avarohana to loukika state of
physicality from Samadhi.
When body has diseases and old age etc,the journey upward is like that of a loaded cart with
difficulty upwards.Praanasakthy is weakened then.Athman leaves the body to acquire a new
abode then. It is like discarding an old degenerated nest and building a new nest for the bird
of praana.Thus it is a transfer from one nest to another due to natural law of old age and death
of body. The Bardo Todol Chenmo is equivalent to Indian Upanishadic concepts here. The
word means the great liberation through hearing in the Bardo.In addition to dhyana the
Tibetan people use five other methods for attaining nirvana. These 6 methods are used by
Indians also.
1..Seeing a divine object or a divine Guru
2.Wearing mandala which are having writings of divine mantra as
Blessings (yanthradharana)
3.Amrithapaana ,the amritha being prepared by vaidya in prescribed way as
somam,madhu or sanjeevani.
4.In the time of death as Fova,which is a transfer of consciousness adopted by Lamas and
yogins.It is called leaving one nest and entering another .(In Malayalam koodu vittu koodu
maaruka).
5.Hearing and learning the bardo about liberation Life ,birth and death cannot be separated .A
birth is a death. A death is a new birth.
There are different types of Bardos of which four are important.
1.life as interval between a birth and death
2.death as interval of pain
3.dharmata as interval of light
4.punarjani as interval of karma
The painful Bardo of dying lasts from the beginning of the process of dying right up until the
end of what is known as the inner respiration; This in turn culminates in the dawning of the
nature of mind what we call the “Ground luminosity” at the moment of death.
Manthra 35 ,36, and 38 are describing interval of death. How the praana accompany the bird
that leaves one nest to another is shown by a simili.With the urdhwaswasa this happens.
Somewhere ,in another space-time is a new nest awaiting the arrival of that emperor Athman
is a waiting for an avathaara in space-time continuum.34th manthra deal with dharmatha as
interval and the karmic interval of new rebirth. The description of Yajnavalkya is not
different from that of Tibetan Buddhist tradition.Sankara commentary has understood this
.He was proving that Buddha and his methods are not different from ancient traditions of
India at all. It is not a dwamsana of Buddhism but an adhyapana of comparative study of
these ,showing inadequacies that had crept in and the basic oneness of both. When people get
 762 
 

a good Guru they accept his logic .It is interesting to think that modern historians call
Sankara as destroyer of Buddhism in India but scholars of his own times called him
Prachannabudha (Buddha in disguise)showing that they had understood him better . Who was
Sankara?Was he a destroyer of Buddhism or a Buddha in disguise?
He was Buddha himself. Because Buddha is a name given by Upanishad to Athman. The
nityamukthasudhaBUDHAswaroopa.He did not differentiate between sects .For him
everything was God/Brahman and in that Nirvana there was no duality for him to destroy or
defend. By his all embracing gnaana and karunya ,he was purifying his era as a
suvarnatheertha , the golden energy ocean of sacred waters as mentioned by Yajnavalkya.He
was a world teacher, the Guru of entire world .
Brahmana 4 SareerakaBrahmana
JyothirBrahamana was concerned with Dharmatha as energy, as chaithanya.In passing it had
just referred to bardo of death. Why should one know death? In the mind of a gnaani with
gnaana and compassion ,there is always death and its thoughts. Because ,it is the pain and
sorrow of death and its diseases that fill the mind with honey and nectar of compassion and
healing powers. It creates a deep vairagya to body pleasures. The rishi as a Mahabhishak has
experienced this from day to day practice and association with patients. The beginning as
well as end of samsara is in death.SaareerakaBrahmana starts to discuss the Bardo of death
that is painful.
Manthra 1
Sa yathraayamaaathmaabalyam nyethya sammohamithi nyethyathainamethe praanaa
abhisamaayanthi sa ethaasthejmaathraa:samabhyaadadaano
hridayamevaanvavakraamathi sa yathraisha chaakshusha:purusha: paraangparyaavarthathe
athaaroopajno bhavathi
Praana when they become weak(abala)and comatose(sammoha)unite in Athman.All the
maathra(units)of thejas(energy)are withdrawn and kept in hridaya.Then Chakshushapurusha
become withdrawn from everything. He does not recognize form or color then. When body is
extremely weakened Athman know that it is time for Uthkranthy(Going up)and withdraw all
organs and senses within itself and become comatose(sammoha state).Then Vaak etc as
praana are in Athman .The Athman and praana are entering the first stage to go from this
earth. To be liberated from the life of earth. Therefore all the units of energy(Thejomathra)are
withdrawn from body and deposited in Hridaya (heart).When all other organs have stopped
functioning, the heart goes on beating for some more time. The sense do not function, the
word do not function yet the heart functions . How does the Athman withdraw all the units of
energy? Chakshushapurusha is the unit of energy of Athman .That unit is taken back to be
merged with Sun, the source of energy. When the unit of energy is withdrawn from external
vishaya ,the external eye does not see or know colors or forms around. In sleep also this
happens every day. But when we get up ,the units of energy are again functional in the same
body when the sun rises. But ,in the period of death, since senses and body are weak, the
units of energy does not come back. It merge in the source ,that is the sun and when it
awakens again it is not in the same body ,but another .
Manthra 2
Ekeebhavathi napasyatheetyaahurekeebhavathi na jighratheetyaahurekeebhavathi na
rasamaya ityaahurekeebhavathi na vadatheetyaahurekeebhavathi na
srunothityaahurekeebhavathi na manutha ityaahurekeebhavathi na
sprisatheetyaahurekeebhavathi na vijaanaatheetyaahusthasya haithasya
hridayasyaagram pradyothathe thena pradyothainaisha aathmaa nishkraamayathi
chakshushto vaa moordhno vaaanyebhyo vaa sareeradesebhyasthamuthkraamantham
praanonuthkraamathi praanamanoothkraamantham sarve praanaa
anoothkraamanthi praanamanukraamantham sarve praanaa anuthkraamanthi
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savijnaano bhavathi savijnaanamaivaanvavakraamathi tham vidyaakarmano

samanuaarabhethe poorvaprajnaa cha
When each praana become one with Athman in this way, that particular sense organs become
functionless. When the eye is withdrawn people on the bedside of the dying person say:’
He/she is not able to see anyone”. When nose does not function: cannot smell. When tongue
is withdrawn: No taste is known. When vaak is withdrawn ,they say:” He/she is not able to
speak”. When ears are withdrawn they say:” when we call there is no response”. When mind
is withdrawn :Unable to understand anything. When sense of touch is withdrawn:” Not
responding to touch or painful stimuli”. When intellect is withdrawn:” Nothing is known or
understood”. In this state the tip of the heart alone is illumined. By the help of that light
Athman goes out (Nishkramana)through either the eye, or the Moordha(Brahmarandhra)or
other orifices. When it does Uthkramana(going up)all the praana (in subtle state of
senses)also accompany it and does Uthkramana.When all praana do uthkramana ,Athma is
Vignanamaya. It goes with vignaana and come with vignana .All the vidya and poorvapragna
in subtle state of vaasana accompany it. Sankarabhashya says the tip of Hridaya (Hridayagra)
is the orifice of exit at top of heart. This part is selfluminant as in the dream state.(Agram
nadeemukham nirgamanadwaram pradyothathe swapnakaale iva swena bhaasaathe
jomaathraadaana
krithenaswenaiva jyothishaa Athmanaiva cha ).Through the face of the Naaadi , at the top of
the exit of heart, which is illumined by Athman,the Lingasareera which is vignaanamaya goes
out of the dying body .The Athmajyothy is revealed in Lingasareera always. The death,birth,
coming and going etc depend upon the upadhi called lingasareera.It has 12 karana (like budhi
etc)and is called Soothra,Jeevana ,Antharathma etc as synonyms. The Athman of a person
who has done Gnanakarma for attainment of Sun’s loka go out through eyes. The person who
has done Gnaaanakarma for attainment of Brahmaloka goes out through Moordha
(Brahmarandhra).This Athman which had gone out ,as if in dream ,has special vignana .Yet
even with the power of perceiving all that is under control of one’s karma ,Athman is not
entirely free then. If it had been free it would not have come to another yoni and take rebirth.
It would have remained in that state itself.If one wants to get total freedom for Athman when
one die, what should one do during life?
Thathkale swaathanthryaartham yogadharmaanusevanam
Parisamkhyaanaabhyaasascha visishtapunyopachayascha
Sradhadhaanai :paralokaarthibhirapramathai:karthavya ithi
Sarvasasthraanaam yathnatho vidheye artho duschari:
Thaachoparamanam nahi thathkaale sakyathe kinchith
Sampaaadayithum ;karmanaa niyamaanasya
swaathanthryaabhaavaath(Sankarabhashya).
One has to practice with sradha,the yogadharma and make death a beautiful
experience. Do swadhaya and learn all sciences. Avoid all bad actions. If one does these
during life,Athman is free during life itself and therefore free in death also. To think that just
by death, one is liberated is foolishness. To acquire the liberation easily by death does not
happen. The karma associated with lingasareera does not allow that. It take us to yonis which
we do not desire and thus we are not free to use our ichasakthy and choose. We may become
a tree,stone,or animal ,mentally retarded object or any other thing if we have not lived a life
of careful study, practice and dedication. The freedom to choose our own life itself confer us
with freedom to get liberated as well. This is what Bardo also teach us. The only Paatheya
(food for journey)in our last path is our life with vidya,karma and poorvapragna as
accompanying lingasareera.That we can choose in our life itself . The Athman which goes
with the three sambaara (collections)of vidya,karma and poorvapragna is compared to a bird
that leaves the old body(nest) and acquire a new one. It migrates from one nest on one tree to
 764 
 

another nest on another tree .The Aathivaahika as lingasareera ,leads it to its respective new
home according to its vaasana only which are due to previous karma .
Manthra 3
Thadyathaa thrinajalaayukaa thrinasyaantham
gathwaanyamaakramamaakramyaanamupasamharatyevaayamaathmedam sareeram
nihatyaavidyaam gamayithwaanyamaakramyaathmaanamupasamharathi
How a leech on a grass jump from end of one grass blade to end of another grass blade ,like
that the Athman discards one body by killing it, and then by avidya attack another ,enters it
and lives in it.Dehanthara travel (from one body to another)is shown by a simili.Like a dream
state creating a dream body and lives in it, the lingasareera in its Bardo state creates a body
which is according to its poorvakarmavidyapragna etc,and starts to live in it. The process is
like that of a leech which destroying one grass blade moves to another, without knowledge of
what is being done at all. Because this migration of soul is by avidya.By nescience. Because
of this the birth in sthavara(fixed) jangama (moving)yonis(wombs)is imagined as in a dream.
Manthra 4
Thad yathaa pesaskaari pesaso maathraamapaadaayaanyannavatharam
kalyaanatharam roopam manutha evamevaayamaathmedam sareeram
nihatyaavidyaam gamayithwaanyannavatharam kalyaanatharam roopam kuruthe pithryam
vaa gaandharvam vaa daivam vaa praajaapatyam vaa braahmam vaa bhoothaanaam
A goldsmith taking units of gold creates new and auspicious forms of gold ornaments and
like that the Athman after destroying one form creates new auspicious forms again .That may
be suitable for a pithru,a gandharva,deva or prajapathy,Brahman or any other bhootha.
Athman create a new auspicious form for doing karma suited for a pithruloka,gandharvaloka,
devaloka, Brahmaloka,Prajapathyloka etc .
Manthra 5
Sa vaa ayamathmaa brahma vijnaanamayo
manaamaya:praanamayachakshurmaya:srothramaya:
prithweemaya apomayo vaayumaya aakaasamayasthejomaya:
kaamamayokaaamamaya:krodhamayokrodhamayo
dharmamayodharmamaya:sarvamayasthad yadedidammayodomaya ithi yathaakaari paapo
bhavathi punya: punyena karmanaa bhavathi papa:paapena
Atho khaluaahu:- kaaamamaya evaayam purusha ithi sa yathaakaamo bhavathi
thathkrathurbhavathi yathkrathurbhavathi thath karma kuruthe sadabhisampadyathe
Athman which is vignaanamaya,manomaya,praanamaya, chakshurmaya,
srothramaya,prithymaya,aapomaya,aakaasamaya,thejomaya,athejomaya,kaamamaya,akaaam
amaya,krodhamaya,akrodhamaya,dharmamaya,adharmamaya , sarvamaya is Brahman only.
It is Idammaya and Adomaya. (parachithagnanamaya). How we do in that way we travel.
Ewe become that. The one who do sadhukarma become sadhu.One who does paapakarma
become paapi.Punya is generated by punyakarma.Paapa by paapakarma.Some say this
purusha is kaamamaya alone. How one desire in that way we do karma. What we do we get
the effects or fruits of that karma only. There are innumerable living things in sky,earth,
atmosphere ,air and water and all their bodies and their fruits of actions are attained by
Athman by doing action according to desire (own kaama).Yadwadhwi kuruthe karma
thathath kaamasya cheshtitham (Manu).If I desire to do dharma ,I do dharma. If desire in
adharma is awakened adharma alone is done.Dharma,adharma,punya and papa are due to
desire.All that is seen and unseen is due to effect of dharma and adharma. Idamayam means
entire universe as “This”.Adamayam is all that is cognized indirectly(paroksha)..The bhavana
in mind are anantha(endless).To designate each of them by adjectives may be difficult. But
every moment we are able to cognize that such and such a feeling is acting on my heart now.
This is possible from their karya.From the karya one does ,one can cognize what all thoughts
 765 
 

are there in that persons mind.(If I do commentary of prasthanathraya I have that in my mind.
To know that is easy. from what I am doing in my life).Thus life shows us what a person
thinks.Adomaya are all the vyavahara that are internal and grasped by paroksha from ones
actions while idomaya is knowledge of external universe of forms and names.Sankara thus
equates Adomaya with parachithagnana . Karanam(kriya or action)charanam(practice or
achaara) of action etc creates a habit(seela).The decision of what to do and what to practice is
done by ones desire .(kaama).Is an ordinary man first decides what to think and think it
accordingly as a planned thought? Habits create thoughts. Good habits create good thoughts
and good desires .Bad practices on the other hand creates bad thoughts and desires. Thus a
vicious circle of kaama, charana, seela, vichara, and again kaama and kriya is created (desire,
practice, habit, thought, desire and action). Athman taking a new body for such continued
experience in a cyclical way is called samsaara.If there is no desire there is no cyclical
repetition of samsara also. Therefore to destroy kaama is the path of liberation from bondage
according to experts on mokshasasthra.One who desire something with mind, to get that
desired object has to take janam again according to Mundaka Upanishad of Atharvana also.
That is why it is said Purusha is kamamaya.
Yathaa kaamo bhavathy ,thath krathurbhavathy .sa kaama eeshad abhilaasha
Maathrenaabhivyaktho yasmin vishaye bhavathy
So avihanyamaana :sphuteebhavan karthruthwam aapadyathe
Krathurnnamaadhayvasaayo nischayo yadanantharaa
Kriyaa pravarthathe(sankarabhashyam).
How desires happen so does krathu happen. What is desire, that is revealed by a unit of wish
in that vishaya .That getting shuta(clear) is Karthruthwa(doer ship). Krathu is the ichasakthy
or decision that I will do this. Following that decision, action(karma)happens.
Mantra 6
Thadesha sloko bhavathiThadeva saktha: saha karmanaithi lingam mano yathra
nishakthamaya. Praapyaantham karmanasthasya yathkincheha karotyayam Thasmaalokaath
punaretyasmai lokaaya karmanaa ithi nu
kaamayamaanothaakaamayamaano yokaamo nishkaama aapthakaama aapthakaamo na
thasya praanaa uthkraamanthi brahmaiva san brahmaapyethi
About this ,the sloka:-The saktha(with attachment)with his karma, becomes
Nishaktha (born by nisheka)where his lingam and mind is .At the end of karma done in this
world, getting fruits of those actions, comes back from that world to this world again for
doing karma. That is the way of one with kaama or desires. About one without kaama
(akaama): Akaama,nishkaaama and Apthakaama , Athmakaama has no uthkrama (going
away or up)of praana.It is Brahman itself and merge in Brahman only. Only beings with
desire with lingasareera and vaasana covered in manomayakosa reach that place where his
kaama or desires are. The Athmakaama and Aapthakaama have no kaama at all. For them,
there is no new body or new karma .How can one reach this muktha state?
In sushupthy and Samadhi one merge in Brahman which is ones own swabhava that is
nirvisesha(without adjective)adwaitha(without a second)aluptha(without decrease)and
chidroopa(form of energy) swabhaava as its nature.In Samadhi the rishi has already perceived
this swabhava and merged with it .Therefore there is no place for him to go and come. No
desire remains in them. They are Aapthakaama(people who have everything they desire and
hence no more desires).They by their dyaana in this life itself has liberation. Therefore life
and death as two dualities does not exist for him/her.(The 2 bhaavanthara does not exist)what
the samsari Athman see after death, for a temporary period as ones swabhava and forgets it
and comes back again, the yogin is experiencing always in life also. Thus dharmatah is seen
always by yogin.Both bharatheeyadarsana and Tibetan Bardo concept agrees with this. Heat
and light is natural in fire. Like that moksha is natural swabhava of Athman.Abhyasa or
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practice is just manifesting or revealing that which is unmanifested .Therefore the goal of
yogasadhana is only abhivyakhthy(manifestation)of moksha and not upalabdhi(achieving
it).The revelation or manifestation of an unrevealed or unmanifested natural quality is done
by yoga. Thus in gnani it is always in revealed or manifested state of existence. And an
interval or Bardo is not needed and there is no possibility of such an interval either .It is
niranthara (continuous). Na thwantharaala kalpanaayaam pramaanm asthy according to
Sankara.There is no difference between samsara and nirvana, or between life and death for
such a gnani.This is said in Pragnaapaaramitha also .In that case why should one try to get
knowledge or gnaana ,poorvapaksha asks.Sankara replies :- For removing the delusion of
avidya.(Avidya bramaapohanaartham).This is the same principle on which Thanthra,
Budhism and advaitha visions are based.Maaya or avidyabrama is due to several vyaapaara
(actions/karma) and their associations. This Maya or avidyabrama is to be removed by
saadhana .Brahmavidya is mokshakaarana or cause for moksha .
Mantra 7
Thadesha sloko bhavathi
Yadaa sarve pramuchyanthe kaamaa yesya hridi srithaa:
Atha martyo amritho bhavatyathra brahma samasnutha ithi
Thadyathaahinilvruyani valmeekee mrithaa pratyasthaa saayothaivamevedam
sareram sethethaayamasareero amritha :Praano brahmaiva theja eva soham
bhagavathe sahasram dadaameethi hovaacha janako vaideha:
About this sloka happens. When all the kaama within heart are removed man become
eternal.(Martya become amritha). And Know Brahman . The body like a skin of serpent that
had been cast off on an anthill lie lifeless .The Athman liberated is Amrithapraana and
Brahmathejas .Then Janaka,the vaideha said:-Bhagavan ,I am giving you 1000 cows as
dakshina. When body of a person who has totally destroyed all his three eshana or desires(for
puthra, vitha and loka) undergoes process of death ,Athman being amritha by dissociation
with kaamabeeja does not take a new body. The kaama which is the sign of avidya alone
cause mrityu again and again.Vignaana is thejas or energy. It is Athmajyothys.The eye of
pragna which manifests the Athmajyothish is functioning as Vignaanajyothishmathy ,as
sath(truth)and without any change from position.(Theja evam vignaanam jyothy:yena
athmajyothishaa jagadavabhaasyamaanam pragnaanethram vignaana jyothishmatha
sadavibramsad varthathe .:( Sankarabhashyam)
Mantra 8
Thadethe sloko bhavathi Anu:pathaa vithatha:
puraano maam sprushtonuvitho mayaiva
Thena dheeraa apiyanthi brahmavida:
swargam lokamitha oordwam vimukthaa:
About this sloka happens. The path that is anu(subtle as atom)visthrutha(wide ) and puraana
(ancient)has touched me. I have myself perceived or discovered it.Dheera(brave)and
Brahmaviths(knowers of Brahman )were liberated by it. Beyond this swarga attained. This is
the path of wisdom. The path is very subtle and hence difficult to be cognized as an
unmanifested atom. But it is the straight and wide path like a royal path to truth and hence
called visthrutha.It is the gnaana path for liberation. Since it is the most ancient path of the
sruthy it is called puraana.Sankarabhashya says it is not arvaakaaalika(new)as the new ways
of argumentative and opposite views. That Brahmavidyalakshana of mokshamarga found me
and I found it .This ancient path searched and found me as a receptacle and I searched for it
and found it. Thus this is a mutual discovery for the rishi and the path .I have experienced
means direct perception. Brahmavidya becomes most great when there is swanubhoothy of it.
Athmasaakshikam or witnessed by Athman.With this satisfaction of Athmakaama
Yajnavalkya says I have discovered the path .He says “Mayaa Eva”. I only perceived it. But
 767 
 

it does not mean that no one else has had it since he says it is a puraana path or ancient path
which had been of help to several dheera and Brahmaviths.The praise of swanubhoothy is
intended for the expression, not negation of others experience of it.Sankara explains this.
Moksha is the result of Brahmavidya .Swarga means that loka which is swayam
Sayana (by own movement )by swaritha(by own ritha or dharma) reachable (gamya )..Swa
for swadharma and swayam saayana .And ga means gamana . Thus the word swarga has its
meaning .
Mantra 9:
Thasminsuklamutha neelamaahu:pingalamharitham lohitham cha.
Esha panthaa brahmanaa haanuvithasthenaithi brahmavith punyakrithaijasacha
It is said as white,blue,yellow,green or red .This path is discovered by Knowers of Brahman
(Brahmana).The punyakrith(one who does punya or good deeds), the Brahmavith(The
knowers of Brahman) and the thaijasa(the enlightened) travel in this path. About the path the
different people who traveled through it has expressed different opinions. Some say it is pure
white lightsome say it is blue,yellow,red and green .This depends upon the difference in the
perception of the individuals. The difference in varna (varnabheda)is depending upon the
paths of the naadi which are rasapoorna (full of essence) and the naadi of the sun which are
full of madhu(nectar)Through which channel one gets perception, according to that the
varnabheda is perceived.Sukla ,neela etc are varnavaachaka (saying about colors).Sankara
says about the varna which yogins give to mokshapatha (path of moksha):-These are not
really ways of moksha,but vishaya of samsaara itself. They are about the paths of transport
within the body itself and hence associated with samsaara.The varnabheda of the yogins
depend upon the path of body through which Athman gets out of body (chakshu, Moordha
etc).The perception of each yogi differ because of their path or naadi is different n this
process of Athman nirgama(leaving)..Mukthypatha or path of liberation is colourless,says
Sankara .In the darkness where all senses are withdrawn, and all nadi are withdrawn is the
light of Athman revealed . Therefore it is beyond that darkness .It is not after death, and not
after getting out of the openings of the body, but when one is alive and in Samadhi state
where all senses and naadi are withdrawn within ,the Brahmavith perceive. Therefore for
Brahmvith the path of moksha is colorless.(Avarna ).
Mantra 10
Andham thama:pravisanthi yevidhyaamupaasathe
thatho bhooya iva the thamo ya u vidyaayaamrathaa:
One who does upasana of avidya falls into blind darkness.(thamas).The people who desire
vidya has to enter darkness which is greater than that. Without understanding the real
meaning of 9th sloka and without swanubhoothi if one try to explain this sloka one will create
more confusion than knowledge. Both aparavidya and Avidya can lead to darkness which is
samsaaar.But paraavidya leads one to beyond the darkness of that silence where all universes
and words and indriya are withdrawn and therefore appear as darkness though it is not empty.
How can one cross beyond thamassathparam(beyond thamas)without crossing the thamas?
Without entering thamas how can one cross it?
Mantra 11
Aanandaa naama the lokaa andhena thamasaavrithaa:
Thaamsthepretyaabhigachantya vidwaamsobudho janaa:
The worlds called Ananda are covered by blind darkness(Andhathaamas).The people who are
not knowers of Brahman and not scholars(avidwan and abudha) after death(pretya)go there.
Mantra 12
Aathmaanam ched vijaaneeyaadayamastheethi poorusha:
Kimichan kasya kaamaaya sareeramanusamjwareth
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One who has cognized:-I am this purusha”.What else can he desire ?By what kaama does he
reach another body?Hunger,thirst,desire in innumerable external vishaya are chithavrithy of
all praanis and one who has known this (Parachithagnaana)and one who has perceived that
Athmajyothish beyond that darkness of samsara are very rare and if one see one in a thousand
it is ones luck according to Sankaar.If that lucky experience is perceived by one by oneself
that person will be Apthakaama and has no other desire at all.
Mantra 13:-
Yasyaanuvitha:prathibudha aathmaasmin samdehe gahane pravishta:Sa viswakrith sa hi
sarvaasya karthaa thasya loka:sa u loka eva
The Athman which has entered in this depth which has been riddled with several doubts ,if
one discovers and cognizes ,that person becomes Viswakartha (creator of Viswa), sarvakartha
(creator of all)and his loka is loka of sarva (everything). This body of beings and the body of
universe ,both are having several mishaps and doubts and innumerable types of opposite
knowledges and wisdoms and paths and to discover the truth of Athman within this mace of
doubts by oneself and perceive it as ones Athmajyothy is a rare phenomenon. If one is lucky
to get that swanubhoothy ,that person is Prathibudha(enlightened intellect)and is viswakartha,
sarvakartha and all loka are his and he is for all loka too. That is a mutual discovery of
swarga (see mantra 8).The discovery he/she makes is for all beings. Because he himself is all
(sarvam).It is this Brahmagnanin ,this Prathibudha ,this avathara who is expected by all and
respected by all .Because he/she is very rare to be found . One can find literary or musical or
artistic and scientific people famous in various wakes of life in large numbers but to find a
Brahmagnanai with swanubhoothy is not that easy.
Mantra 14:-
Idaiva santhotha vidmasthadwayam na chedavedirmahathee vinashti:
Ye thadviduramrithaasthe bhavanthyathethare du:khamevaapiyanthi
We knew satha(truth)here itself. Otherwise we would have become avedi(without Veda,
without a vedi or stage for communication).It would have been a great loss. The one who
know this become Amritha.The others drink sorrow only. Vedi is a vedavith or a knower of
Veda knower of Brahman is a knower of Veda. Here Yajnavalkya does not mean scholarship
in the science of Veda but the experience of Brahman as Vedagnaana.What if one does not
know Veda in this janma ?The avedin will fall into the sarvanaasa(destruction of everything)
which is samsaara with cyclical births and deaths and dualities. That did not happen to me,
says the rishi with relief. There is compassion for those who have the grail of sorrows ,birth
and deaths and diseases and old age in the rishi’s words because they have lost a chance to
know their real nature.Budha and Christ are all successors of such a rishi only.
Mantra 15.
Yadaithamanupasyaathmaanam devamanjasaa
Eesaanam bhoothamavyasya na thatho vijugupsathe
when one directly perceives the enlightened Athman as light, which is the Lord of past,
present and future, from that moment he cannot hate anyone. Merging with most
compassionate , Lord of all times which is light itself, there are no emotions to be hidden
from anything(like hatred,envy,desires etc).Only a person who has differences of duality in
mind ask for protection from another.(even from God).Ekathwadarsi is fearless ,and have no
hatred or enmity to anything . He perceives everything as One God and loves all as Himself.
The one who has seen God within is Abhaya (fearless)and Rakshaka(protector)himself. He
sees all with compassion and protects all with compassion. He worships even a blade of grass
as God ,as Himself. The one who see Athman in all, and all in Athman is free from all
emotions of samsara .
Mantra 16
Yasmaadarvaaksamvatsarohobhi:parivarthathe
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Thadevaa jyothishaam jyothiraayurhaapaasathe amritham

Below what ,the samvatsara(years),ahas(day)do parivarthana(change and function
cyclically),that Amritha(nectar of immortality),that Jyothis (light)of all
jyothisha(lights)is meditated upon and worshipped as Ayus(lifespan)by the deva. Athman is
that light of all lights and entire universe function and revolve under it .
Mantra 17
Yasminpancha panchajanaa aakaasascha prathishtitha:
Thameva manya aathmaanam vidwaan brahmaamritho amritham
In which the five ,the five people,aakasa are fixed(prathishtitha)that Athman alone is the
Brahmaamritha(nectar of Brahman).Knowing it I became Amritha.I became knower. The
panchabhootha and the panchavarna (Brahmana, Kshathriya, vaisya,soodra,nishada)the five
lokas(Gandharva, pithru, deva, asura,rakshasa etc)are having its base or prathishta in Akaasa
.And that aakaasa is having its prathishta in AksharaBrahman.That amritha aksharaBrahman
is now perceived and fixed in my Athman and I have become amritha.By avidya,I have bee
thinking that I am Martya,this body with birth and death etc,but now I have beyond doubt
experienced that I am Athman ,Amritha,Brahman, Amrithajyothis,the light of lights itself.
This sloka is important in another sense as well .It mentions the Vedic Panchajana ,the
Panchaaayathana or the guilds called Panchayaths which had developed from this name .The
entire civil and administrative dharma was based on Brahman in India (.About this more in
my work on agro economy of India from prevedic to historical times).
Mantra 18
Praaanasya praanamutha chakshushachakshurutha srothrasya srothram manaso ye mano
vidu: The nichikyurbrahma puraanamagryam
Those who know the eye of eye, ear of ear, mind of mind know the ancient,
Aadi(first)Brahman.
Mantra 19.
Manasaivaanudrashtavyam neha naanaasthi kinchana
Mrityo:sa mrityumaapnothi ya iha naaneva pasyathi
One can perceive it with mind only. There is no manyness in it. The one who see many ,reach
mrityu from mrityu. By absolute gnaana with a pure mind only Brahmadarsana is possible .
The cause of samsara and of sorrows is the projection and misunderstanding of Brahman that
is Adwaitha as dwaitha.
Mantra 20
Ekadhaivaanudrashtavyamethadaprameyam dhruvam
Viraja:para aakaasaadaja aathmaa mahaan dhruva:
It is perceived as Eka.It is aprameya(without a subject)dhruva(fixed and changeless) viraja
(without rajas or dust )and is beyond the sky and aja(birthless)and the mahaaan (greatest)
Dhruva (pole that is fixed).The word dhruva is used twice in the mantra. To perceive Athman
which is Vignaanaghana essence ,only as a nairantharya (continuity)of space-time as eka is
possible. Not as discontinuous, temporary many .Because it is in a state of having not
another(as a second)it is aprameya.Since it is nitya(eternal) kootastha(central to all)and
achala(movementless)it is dhruva. When one say one has to know Brahman ,it is assumed
that for that there is a pramaana.(like other types of knowledge).But it is aprameya ,without
any pramana or prameya .How can one account for this controversy?
Sankara says:-Brahma experience is perceiving sarvam(all)as I (Aham).There, the seer ,the
pramana ,prameya etc as ordinary vyavahara are lost or negated. Because the discussion is on
Athmabhootha.The prathipaadaka(one who speaks of it)also isAthman.The
prathipadyavishaya (subject for discussion),the discussion(prathipaadana)and the
prathipaadaka(the one who discuss)are same.
 770 
 

Because of this Advaitha state ,the aprameyatha happens. There is no subject other than
Athman to be discussed, and no other person to hear it or discuss it. Such a state is the
adwaitha anubhoothy.(compare this with naasadeeyasuktha of Veda. It is the same). Gnaana
is the nivrithy(liberation)from Parathmabhava. By liberating from the bhava of a different
(anya)from oneself alone one can attain the sarvathmabhava.Athman is naturally (by
swabhava) known in Athman as absolute swaroopa and hence in that anubhoothy
(experience) there is no contradiction for Brahmagnana with its aprameyathwa.Because one
that is by nature aprameya is perceived by itself . Virajam:-Sankara gives definition
As ”Vigatharaja:Rajonaaamadharmaadharmaadimalam ,thadrahitham.”It lacks the impurity
of rajas which is duality of dharma and adharma.(Read KrishnaVairaja). AksharaBrahman is
subtler and unmanifested than Aakasa (spacetime continuum).It has no origin or destruction.
It is the root cause of origin of all things and their functions. By its parimaana (measurement)
it is greater than all. It is dhruva of all. It is the dhruva for even the dhruva star(of earth and
solar system).It is the nirayana,sthira center of Amrithathwa.The experience of “I am that
Brahman “is Brahmaubhava or swanubhoothy.
Mantra 21
Thameva dheero vijnaaya prajnaam kurveetha braahmana:
Naanudhyaayaadbahoonsabdaan vaacho viglaapanam hi thadithi
The brave Brahmana(Brahmaga)for knowing that alone ,sharpen the
pragna.Meditating it with many sabda is only weakening the vaak (word). A dheera or
Dheemantha(one who analyze with dhee or intellect)is the Brahmagna.He gets knowledge of
it from Guru’s words and from books and manuscripts and do enquiry forever due to his thirst
for knowledge .How does such a person sharpen his pragna for his enquiry? To destroy the
past vaasana he does “Sama”,one of the Ashtanga. To control senses “Dama”(another anga of
ashtangayoga) The virakthy or uparathy in worldly pleasures. Ththiksha or ability to
withstand any difficulties in life and to forget and forgive A mind which is quiet(shantha)and
peaceful . By these five one can grow ones pragna.Then one should protect that pragna from
the confusing nets of sentences or Vaakyajaala ,as great forests that might mislead it, and
concentrate on AksharaBrahman,which is Eka,beyond all, and beyond all words .This is done
with concentration and silence .The organ of speech and organ of analysis should not go
astray in unwanted words and ideas ,if one wants to reach the goal straight. That is why
meditation with concentration is practiced. It is in the Nirvanabhoomika of silence (mouna)
that the Athman is illumined within ,not in the network of confusing words.
Mantra 22
Sa vaa esha mahanaja aathmaa yoyam vijnaanamaya:praaneshu ya
eshontharhridaya aakaasasthasminchede sarvasya vasee
sarvasyesaana: sarvasyaadhipathi”san a saadhunaa karmanaa bhooyaanyo
evaasaadhunaa kaneeyaanesha sarveswara esha bhoothaadhipathiresha
bhoothapaala esha sethurvidharana eshaam lokaanaamasambhedaaya thametham
vedaanuvachanena braahmanaa vividishanthi yajnena daanena
thapasaanaasakaenaithameva vidithwaa munirbhavathi.
Ethameva pravraaajino lokamichantha:pravrajanthi.
Ethascha sma vai thathpoorva vidwaamsa:prajaam na kaamayanthe kim prajayaa
karishyaamo yeshaam noyamaathmayam loka ithi the ha sma puthraishanaascha
vithaishanaayaascha lokaishanaayaascha vyuthaayaatha bhikshacharyam charanthi yaa
hyeva puthraishanaa saa vithaishanaa yaa kokaishanobhi hyethe eshanoeva bhavatha: Sa
esha nethi netyaathmaaguhyo na hi juhyatheseeryo na hi seeryathe asango na hi
sajyathe asitho na vyathithe na rishyathethamu haivaitha na tharatha
ityatha:paapamakaravamityatha:kalyaanamakaravamityubhe u haivaisha tharathi nainam
krithaakrithe thapatha:
 771 
 

The Mahath,Aja,and Vignaanamaya Athman is residing (reclining)in the internal Hridakasa

within the Praana.It attracts sarvam.It is ruler of sarvam.It does not increase by any
sadhukarma.It does not decrease by any dushkarma.It is sarveswara,sarvabhoothaadhipa,and
protector of all bhootha.It crosses the ocean of all and divide the loka .The Brahmana who
acquires it by veda, yagna, daana,and unending thapas have Vividhisha(spirit of enquiry).
Only they know it and achieve it (those with vividisha).They thus become Muni(silent). The
Pravrajika do pravrajya desiring it. Thinking that “our predecessors did not desire children
and we who are enquiring Athmaloka has no use for children” sacrifice their desire in puthra,
vitha and loka and become Bhikshu(a life of begging). Puthreshana(desire for children)is
vitheshana(desire for wealth)and vitheshaan is lokeshaan(desire for higher lokas)since one
leads to the other.Athman is known only by “Nethy,Nethy”.Since it is uncognizable it is
called agrahya.Since it does not degenerate it is called Aseerya.Since it has no association or
union it is asamga.Since it does not have death or birth it is Asitha(dark one).The mind of an
Athmagnanain is not troubled by the two problems ,
1.I have done sins for such and such reasons
2.I have done auspicious karma for such and such reason
He has crossed both these. The done and not done does not burn his conscience.
Vedaanucachana:-Means vividisha to know .And learning of Manthra, Brahmana and daily
swadhyaya is included in it. Yajna is both gnaanayajna and dravyayajna .Both purify chitha
and makes it cultured. In a pure cultured chitha,gnaana is easily revealed. Daana or giving
alms is for increasing dharma and for decreasing sins . Thapas includes all austerities like
Krichram, chandrayanam,etc,upavaasa(taking vratha of not eating food for a certain period),
and avoidance of worldly pleasures.Upavaasa need not be total lack of food ,because it may
cause Athmapeedana as Buddha had done .Upavasa is the lack of desire to eat this and that
and is a mental state and for cultivation of it is the vratha taken. Thus by vedanuvachana,
yajna,daanaa and thapas are meant the day to day activities or lifestyle itself. If daily actions
are without desire ,it leads to purity of chitha .Pure chitha is needed for gnaana and from
gnaana mukthy is easy. In this way karmakanda leads to mokshakanda itself. But one who
does karma as aacharana and fails to perceive the Athman/Brahman is not a yogin or a muni .
Mantra 23
Thadethadrichaabhyuktham.sha nityo mahimaa brahmanasya na vardhathe karmanaa no
kaneeyaan.Thasyaiva syaath padavitham vidithwaa na lipyathe karmanaa paapakenethi
.Thasyaadevam vichaantho daantha uparathasthithikshu:samaaahitho
bhoothwaathmanyevaathmaanampasyathi sarvamaathmaanam pasyathi nainam
paapmaa tharathi sarvam paapmaanamtharathi nainam paapmaa thapathi sarvam
paapmaanam thapathi vipaapo virajovichikitso braahmano bhavatyesha
brahmaloka:samraadenam praapithoseethi hovaacha yajnavalkya:soham bhagavathe
videhaan dadaami maam chaapi daasyaayethi
This is said in the Rk also.” For a Brahmagna (Brahmana)this is daily Mahima. It does not
increase or decrease with karma. The one who knows its pada (state)alone ,does not get
affected by any sins. The one who knows this is peaceful, controlled in senses, and have no
desire for worldly luxuries, and is a thithikshu and perceiving all in own Athman and Athman
in all becomes Brahman. For him sarvam is Athman.Sins cannot approach him .He has
crossed sins. Sins does not burn him. He has burned all sins. When one is free from sins, from
blemishes, from all doubts he is called a Brahmana.Samrat,This is Brahmaloka.”Then Janaka
said:”Bhagavan,I give you entire Videha as dakshina along with this daasa(servant) of
yours”. Yajnavalkya clearly states Indian philosophy of a Brahmana or Barhmajna born by
his deeds and thoughts and words and not by birth. Once Brahmagnaan is obtained no sins
approach that Brahmagna.
 772 
 

Padavith:-Used as naanaartha(many meanings)Brahmapadavith (knower of brahmapada).

The structure of the sentence “Aham Brahman Asmi”has three pada or words .The one who
knows all the pada in it literally and grammatically and experience it is padavith. According
to concept of aesthetics of Bharathakala, to sing a padam and forget oneself in the ecstasy of
devotion of that (about Ishatadevatah) is padavith. Gnani who can know all and describe al
with a slokardha(half of a sloka itself)which is called a padam of poetry ,is a padavith. One
who is dedicated in the feet of Bhagavan /Guru with sradha and bhakthy is also padavith. The
Mahimaanam(greatness)acquired by this padavedana(knowing of pada ,by communication of
the pada,the pain of acquiring knowledge of the pada)is never taken away from one. It never
decrease or increase and remain as such. The Yogayuktha with sanyasayoga,as muni (silent)
in pursuit of only Brahmagnana,in the three states and in the three times is the padavith and
such a person alone is called Brahmana here. Sankarabhashya says:-“Aham asmi
sarvaathmaaparam Brahmam ithi
nischithamathy:Brahmano bhavathy”.
Mantra 24
Sa vaa esha mahaanaja aathmaannado vasudaano vindathe vasu ya evam veda
This Mahan, this Aja,Athman is Annada and Vasudhaaana.The one who knows it acquire
Vasu. Vasu means the wealth as a result of karma of all beings.That wealth or vasu being
born by the serpent king ,he gets the name Vaasuki. Kasyapaprajapathy is Vasuka and
Vaasuki is his son. That pragnaapaaramitha of the Naaga as nidhi or treasure or wealth is
increasing as and when it is given or shared with others. It does not decrease as other types of
physical wealth . This is the spiritual and intellectual wealth of knowledge which increase
when we give it to proper disciples. Thus Yajnavalkya to Videha and Videha to Yajnavalkya
share their bodiless(videha)wealth of gnana as Guru and Disciple and bless each other .Both
Guru and Shishya become precious jewels when they bless each other by the devotion, and
spirit of knowledge and continue the tradition of knowledge .
Mantra 25
Sa vaa esha mahaanaja aathmaajaro amaro amritho abhayo brahmaabhayam vai
brahmaabhayam hi vai bhavathi ya evam veda
This Mahan,Aja,Ajara,Amara,Amritha,Abhaya Athman is Brahman. The one who knows it
become Brahman ,and Abhaya. For one which is amritha ,the five characteristics of one with
birth and death are not there.
1.varthathe=to function
2.vardhathe=to increase
3.parinaamathe=to undergo changes
4.pachyathe=to become mature, to digest
5.nasyathe=to be destroyed.
These are qualities of things with birth and death(beginning and end).The emotions like
kaama,karma,du:kha,moha,Bhaya etc are derived from them.
The Athman has none of these qualities or emotions therefrom.The one who directly perceive
this Abhaya state is Brahmana.Budha also searched for it and found it. Thus the Kshathriya
Sidhartha became the Brahmana Budha .
Fear is sign of avidya.Each one has to practice in ones own life the methods to remove the
selfish desires and the Aanavamala(the dirt of ego) and become a gnanai or a Brahmana
.Bible when it say “Enquire ,You will find, Knock ,it will be opened before you” also mean
the same thing. The summary essence of all Upanishads as Sankara says is to direly perceive
the Abhaya Athman as Brahman .
Here Sankara gives us a mathematical principle. He says:-
Yathaikaprabruthyaaparaardha samkhyaaswaroopa parignaanaya
Rekhaadhyaropanam krithwaa Ekeyam rekha,daseyam rasatheyam
 773 
 

Sahasreyam-ithi grahayathi.Avagamayathi samkhyaswaroopam

Kevalam na thu samkhyaayaa rekhaathmathwam eva ,yathaa cha1013
Akaaraadinyaksharaani vijigrahayishta:pathramashirekhaadi
Samyogopaayamaasthaaya varnaanaam sathathwamaavedayathi.
Na pathramapyaadhyathmathaamaksharaanaam graahayathy
Thathaa chehothpachyaadhyanekopaayamaasthaayaikam
Brahmathathwamaaveditham punasthatath kalpithopaaya
Janitha viseshaparisodhanaartham nethinethi ithi thathwopasamhara: kritha.
Thadupasamhritham puna:parisudham kevalameva
Saphalam gnaathamanthresyaam khandikaayaamathi..
We write the numbers from 1 to parardha for knowing their swaroopa(own form)on a line
(rekha)to show projected positions. We have seen how Yajnavalkya enumerated and showed
Parardha is the number near to Brahmananda .(Also see the commentary to Chandogya
Upanishad “Suvarnam Veda”).In the first line 1.On second line 10,third line 100 in that order
parardha comes in the 13th line .This method is to teach the position and form of the number
to disciples. It does not mean that the number is the line .By a line picture(rekhachithra0we
are showing the position but to grasp the real swabhava this is not enough. Similarly to teach
the script starting from akaara ,we use pathra(leaf),mashi(ink)and rekha(lines /scripts)etc and
their associations but these show only the truth or sathathwa of the varna .They cannot teach
the adhyathmaswabhava of akshara.Similarly the origin of universe etc are upaaya(methods)
to reveal Brahmathathwa .From these upaaya or methods used , one has to do special
experimentation and negate “This is not that “,and by such exclusion principle reach
Brahmanubhava.That is the Veda and vedangha as aparavidya,and script and number science
as its corollaries, has to be withdrawn from chitha ,and negate them as nethy to reach the state
of Brahmanubhava.When we do this, by silent meditation, we know the purest, the absolute
and the goal(saaphalya).In this way Sankara ends his paragraph.
Humanity exploring for millennia by independent and combined research, on mathematics,
language,arts,sciences,(Veda and vedanga),history and time space and cultures and scriptures
all over the world, has to reach an ultimate goal or ultimate truth .That truth, had been in
existence before any method of research, experiment or analysis ever started ,before any
being or any universe had its origin ,before anything manifested was ever born (as in
Naasadeeyasooktha).In that case that truth will sprout in the consciousness of a infant as a
thaijasa , rather than in the pragna of a person who is muddled with several problems of
samsara.Yogin and infant is akin in their pure quiet innocent mindset.
When one enquires that state of infancy and yogic Samadhi, in oneself ,from past visions of
thaijasa in infancy, one is enquiring into that pristine state of abhaya,amritha , and in that we
are blessed by all sasthra,and arts ,all language and number and we become sarvagna.That
alone is truth. That alone is truth of truth. To perceive aksharabrahman as vak of vak ,as
blessing of Sakthy and shaanthy ,as the agni of energy is abhaya,aananda…ultimate truth of
Athman .

Brahmana 5 Maithreyibrahmana.

Madhukanda was aagamapradhana and Brahmathathwa was discussed in detail.

Yajnavalkeeya Munikanda is Upapathypradhaana and the opposition views were taken as
arguments and questions and analyzed as answers to each. The 4th Brahmana of it was a
discussion between Janaka and Yajnavalkya as Disciple and Guru. Therefore it was as
question of Shishya and answer of Guru. The 5th Brahmana is Maithreyibrahmana and is
Nigamanapradhaana. (conclusion).The 4th Brahmanan of Madhukanda itself is the 5th
Brahmana of Munikanda.It is a repetition showing what the conclusion of Yajnavalkya is. It
 774 
 

is the character of science to first introduce a problem, then by logical analysis prove a
point, and teach it to a person who is interested in knowing it, and finally to give a
concluding remark.
1.Introduction of subject
2.Review of literature(with opposing and conforming views)and discussion
3.Questioning the validity and clearance of doubts followed by acceptance
4.conclusion /concluding remarks.
In this process, after analyzing the causes and the fruits of ones research into the
subject, giving a summary as a conclusion of what is the end result is sometimes a
repetition(Punarvachana)of what was said earlier. The MaithreyiBrahmana is that
punarvachana of Athmagnana with sanyasa .
Since it is repetition, I am here giving only those mantras which are different from
MadhuBrahmana and also pointing out the Patabheda wherever that occurs.
Mantra 1.
Atha ha yaajnavalkyasya dou bhaaryem babhoovathurmaithreyi cha kaatyaayani cha
thayorhe maithreyi brahmavaadini babhoova sthreeprajneva tharhi kaatyaayanyatha ha
yaajnavalkyonyad vrithamupaakarishyan
Yajnavalkya had two wives.Maithryi and Karthyayani.Maithreyi was Brahmavaadini.
Karthyaayani had a Sthreepragna.Yajnavalkya decided to take up Sanyasa and discard his
Grihastha ashrama. Brahmavaadini:-One who has an interest in Brahman and the habit of
talking or discussing about it. One who had Brahmajignaasa and by it attained
Brahmagnaana and became Brahmasamstha.Since there is no difference between man and
woman,one who attained Brahman is neither a male nor a female but Brahman only. Both
Yajnavalkya and Maithreyi are in that state.Yajnavalkya has known the feminine side of his
male body and Maithreyi had known the male side of her feminine body and become
merged .They are lingarahitha(without gender) being knowers of Brahman. But
Karthyayani was not like that. She had the sthreepragna.The feeling that I am a woman and
is different from a man and hence she had gender difference or dwaitha and had no
Brahmanaubhava. Sankara says about sthreepragna:-“sthreeyaam yaa
uchithaa saaa sthreepragnaa-saiva ya syaa:pragnaagrihaprayojanaanweshanaa
lakshanaa ,saa sthreepragnaa”.
That which is common in women. That which is interested in finding out whatever is useful
for a domestic/homelike is called sthreepragna here. This means one who is efficient in
running a prosperous household. Any person who does a good administration of home with
economical sense is having sthreepragna according to this definition of management
science. Home management and home rule is sthreepragna related. All samsarins have
sthreepragna (prakrithy being female principle) and only a sanyasin is purusha and thus both
Maithreyi and Yajnavalkya in their pursuit of understanding Brahman(Purusha)is
Purushapragna .Therefore when Yajnavalkya takes sanyasa ,he is liberating Maithreyi with
him and taking her as his assistant and disciple .She is liberated from her home duties which
she was sharing with Karthyayani .She is liberated from samsara and taken to sanyasa.He
gives her Wealth of Athman and gives to Karthyayani his physical worldly wealth like what
he acquired from the king as decorated bejeweled cattle etc .But of course he does not
compel Maithreyi to follow him to forest as sanyasin.She can either follow him or remain
with Karthyayani ,as she pleases.
Mantra 2
Maithreyeeva hovacha yaajnavalkya:pravrajishyan vaa arehamasmaath
sthaanaadasmi hantha thenaathaa kaatyaayanyaantham karavaaneethi
Maithreyi,I am taking up sanyasa .I am sacrificing this position(as
householder/husband).I will end your relation with Karthyayani.The relation
 775 
 

of Maithreyi to Karthyayani is as co-wife of Yajnavalkya.When he ends householder life that

relation ends naturally. If she is interested in continuing the position she can remain with
her. If she is ready to do sanyasa ,she can be liberated from the position of sapathni to
Karthyayani and follow him as his disciple .
Mantra 3 (Madhukandham mantra 2)
Paatabheda>Syaam nuaham thenaamrithoho I nethy
Will I become Amritha with your wealth?
Mantra 4 (madhu mantra 3)same
Mantra 5(Madhu mantra 4)
Paatabheda:-priyaavai-khalu no bhavathy sathy priyam avyadham ,hantha tharhi
bhavathye thadwyakhyaasaami the.
You are dearest to me. Now that love has increased. If you like, I will explain it to you.
Mantra 6(Madhu manthra5)
Paatabheda:-na vaa are pasoonaam kaamaaya pasava:priyaa bhavanthy
Athmanasthu kaamaaya pasava: priyaa bhavanthy
And ,
Na vaa are vedaanaam kaaamaaya veda:priyaabhavanthy,
Athmanasthu kaamaaya vedaa:priyaa bhavanthy
Are seen here which is not in the MadhuBrahmana.
In the last vakya:there is a paatabheda.In Madhubrahmana it is :
Athmano va are darsanena sravanena mathyaa vignaanaenedam sarvam viditham
Here:-
Athmani khaluare drishte sruthe mathe vignatha idam sarvam viditham.
Manthra 7 (Madhu 6)
Vedastham paraaduryo anyathraathmano vedaan veda and ime vedaa;is extra.
Manthra 8(Madhu 7)
Manthra 9(madhu 8)
Manthra 10(Madhu 9)
Manthra 11(madhu 10).
Soothraani anyavyakhyaanaani vyaakhyaanaaneeshtam
Hutham asitham paayitham ayam cha loka:paraschaloka:
Sarvaani cha bhoothaani ;asyaivaithaani sarvaani:nischasithaani
Is seen as extra. Here Ishta(yaaga /sacrifice),hutham, asitham(food )
paayitham(drinking),this and that worlds ,and all bhootha are taken as breaths or niswaasa.
Manthra 12(madhu 11)
Manthra 13(madhu 12)The first part has slight change. Instead of sa yathaa
saindhavakhilya…….vignaanaghana,
It is ,
Sa yathaa saindhavaghana ananthara,abaahya,krithsnorasaghana eva,evam vaa are ayam
athmaanantharo abahya :krithsna :pragnanaghana eva:
Like a piece of salt that has no in and out and is everywhere the same Rasa ,this Athman is
pragnanaghana externally and internally without any difference.
Manthra 14(Madhu 13).
Athraiva maa bhagavan mohaantha maapi vipath
Na vaa aham imam vijanaamithi
And
Avinaasi vaa are ayam Athmaanuschithidharma Are extra.
“Bhagavan,You have thrown me into confusion. I could not understand”
‘’This Athman is not destroyable. Its dharma is Anuschithidharma(that which cannot be
destroyed).
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Manthra 15(Madhu 14)

Thaditharam itharam sprisyathi and thath kenakam sprisyeth are extra here.
The last part is different.
Sa esha nethi nethi Athma,agruhyo,nahi gruhyathe
Aseeryo nahi seeryathe,asngo nahi sajjathe,
Asitho ne vyathathe,narishyathi;
Vignaathaaramare kena vijaaneeyaath,
Ithyukthwaanusaasanaasi Maithreyi
,ethavadarekhalwamrithathwam
Ithi hokthwaa yajnavalkyo vijahaara .
Thus instructing Maithreyi ,Yajnavalkya sacrificed his Grihastha state .
Brahmana 6 VansaBrahmana. This is the vansavali or chronology of teachers . 1-38 are
names which come both in Madhukanda and in Munikanda.From 39-50 there is difference
showing a branching of lineage.Or it could even be the synonym of the same rishi.
Munikandam Madhukandam
Brahman
1. Parameshtin 1-38 same
2. Sanaka
3. Sanathana
4. Sanaru
5. Vyashti
6. Viprachithy
7. Ekarshi
8. Pradwamsana
9. Mrityu
10. Atharvan daivan
11. Dhatyach Atharvana
12. Aswins
13. Viswaroopa Thwashtran
14. Abhoothy Thwashtran
15. Aayaasya Angirasa
16. Pathasourabha
17. Valsanapaath Bhabrava
18. Vidarbhi Koundinyan
19. Gaaalavan
20. Kumara Hareethan
21. Kaisora Kapyan
. 22. .Saandilyan
23.Vaatsyan
24 Gouthaman
25. Gouthaman
26. Maandi
27. Aathreya
28. Bharadwaja(Athreya Angirasa)
29. Aasuri
30. Oupajangha
31. Traivarni
32. Aasuraayana and Yaaska
33. Jaaathukarna
34. Paaraasarya
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35. Paaraasathyaayana
36. Grithakousika
37. Kousikaayani
38. Saayakaayanan Baijavaapaayanan
39. Kaashaayaann Paaraasaryan
Soukaraayanan Bharadhwajan
Maadhyandinaayanan Gouthaman
Jaabaalaayana Bharadwajan
Udhaalakaayana Parasaryan
Gargyaayana Praacheenayogyan Saithavan
Paaraasaryaayana Gouthaman
Saithavan Anabhimlathan 1
Gouthaman Anabhimlathan2
Gargyan Anabhimlathan 3
Gargyan Agnivesyan
Agnivesyan
Gouthaman
Kousikan
Sandilyan
Koundinyan
Goupavanan
Pouthimasyan
Goupavanan
Pouthimasyan
From 51 to 59 is again the same names. Agnivesya was a Guru of Dhanurveda and
Ayurveda and was disciple of Athreya and Guru of Dronacharya of Mahabharatha
.Therefore he must have lived before Mahabaharatha period. He is said to have completed
Charakasamhith an ancient Ayurveda text.50 Generations before him is the Madhuvidya
parampara of Gurus beginning. If we give a minimum of 50 years for a guru to be
established as a teacher of a science ,50 generations means 2500 years .And since
Mahabharatha was in BC 3100 ,the origin of Madhuvidya is in BC 5600 minimum .The
time of codified knowledge of Madhuvidya is this .But as darsana and sruthy and as
localized knowledge it must have existed even before that.
SWACHANDAM (KHILAKHANDAM)
“When one is fully convinced of the truth of ones own words,ones life is said to be
swachandam . Chandan means word in poetic meter. When a person can claim to be living
at peace with himself ,or herself, we say such a person’s life is swachandam”(Guru Nitya
Chaitanya Yati page 479.Brihadaranyaka Upanishad vol 2).
Madhukandam as Amrithavarshini….
Those drops of Amritha filling the Suvarnatheertha of Munikaanda…..
The sudhasindhu of Mahaamouna ,which journey in both ,and cross beyond the own
Chandas of fragrant chandana ….Here starts our Khilakaanda ,the swachanda….
Ch 5
Brahmanam 1.OM SWAM BRAHMA BRAHMANA
Some interpret the word “Khila”as Prakshiptha or a new portion added to the original
portions. This difference into ancient,modern,postmodern etc are not there in eternal time.
There is no past, present or future in it. As long as man and his consciousness (pragna)are
there with nairantharya(continuity)one cannot say with certainty when and where in whom
the Suvarnatheertha of eternal experience will happen.Wherever,whenever and in
whomsoever it appears and flows freely (swachanda)and creates new civilizations we find
 778 
 

its nairantharya or continuity manifesting again and again.The manifestation is eternal and
hence addition or prakshiptha is meaningless about Brahmanubhoothy.It may be said about
history but not about the eternal anubhoothi.The new may come now itself or thousands of
years after and it will be just as the most ancient .As Guru Nitya opines, even after learning
everything there exists a Chile or piece of earth which has not been touched by the plough
or pickaxe of us and it is because of that ever new piece in our pragna that the new
discoveries or additions happen in science and it is ever flowing as new as well as ancient
and eternal and timeless.
Manthra 1
Om Poornamada:poornamidam poornaath poornam udachyathe
Poornasya poornam aadaaya poornam evaavasishyathe
Om Kham Brahma.
Kham puraaanam.Vaayuram Kham ithy
Hasmaha kouravyaayani puthra:vedoyam Brahmana vidu:
Vedainena yadwethithavyam .
Ithi Prathamam Brahmanam.
OM.It is poornam .This is poornam.From poornam ,poornam arises. If poornam is taken
(deduced)from poornam ,poornam only remains .(as balance).
OM KHAM BRAHMAM.
Kham is ancient.Kham is filled with vaayu according to the son of Kouravaayan. Brahmana
know that this is Brahman. Which is to be known is known by this. nirvikalpaBrahman is
poornam.SavikalpaBrahman also is poornam.Savikalpa arise in Nirvikalpa.If savikalpa is
taken from nirvikalpa , nirvikalpa itself remains. (see figure in page 1132 Suhasindhu DC
Books ).The equations of this describes the zero of Indian mathematics as poorna ,not as
empty space. In Sidhanthasiromani Bhaskaracharya said:-
Asmin vikaara:khahare na raasaavapi
pravishteshwpi ni:srutheshu
kshahushwapi syaallaya srishtikaale
ananthe achyuthe bootha ganeshuyadwal.
During times of origin and end of this universe the bhootha enter and come out of the
Anantha)endless)Achytha(destructionless).But it is changeless and avikari(with no
emotions) Khahara (spacetime and zero)is like that. How many star clusters and zodiacal
galaxies enter it and disappear, and take origin from it and manifest, yet it remains always
perfect and poorna without any vikaara.The Khahara or Zero or spacetime is thus equated to
Achyutha in Yoganidra as Nirvikalpa Brahman. Its varga ,vargamoola ,Ghana and
ghanamoola are all same zero ,that itself. Thus the zero of the ancient India is poojya
(worshippable)and soonya (looks as empty)because of its lack of directions, place and time
divisions, lack of movement and effect ( dik,desa, kaala,gathiphalasoonya)and it was
represented in early periods as a cowrie in flat position or a wheel (with a circle form) of
sudarsana.
Saaraswatham maha:sukrithina:sabdaBrahmethyuchire
Athra sabda Brahmasabdenaa vedaa uchyathe
Thena vedathmakamathyartha.(SaaradaathilakaThanthra .RaghavaBhatta).
In the Upaasana of Saraswathy (A vedic Goddess) according to the pramana of Anena
Vakyaroopaa Valkhari uktha ,the Vakyam method of calculation of Vararuchi is Saraswathy
upaasana.Soonyam gneyam ithy Vaararucha sanketha.(RaghavaBhatta).The upasana of vaak
is to reach its root or NirvikalpaBrahman .From vaikhari it is a backward journey.In origin
,from Nirvikalpa was made Naada,from naada the bindu ,and thus the condensed bindu as
prapancha has manifested as sravya and drushya(heard and seen). From the energy which
is Shivathmaka ,the naadabindu which is Sakthyathmaka is created. Their samavaaya and
 779 
 

sambandha is srishty or creation.Naada is represented by conch. Light is represented by

wheel .Wheel is the chalana,(spanda or vibration) sphurana(revelation as seen )sphulana
(cyclical repetition)as a evolution .When Om or Pranava become manifested the movement
turns right and revolve around its center or aksha (axis).The movement is thus chalana,gathi
and turning round(valaya)and is the swasthika form of creation. For upasaka of pranava
Gayathri is seen as swasthika with this movement. In many magical squares and polygons
,in several lightcones,she is approaching the saadhaka as Amrithavarshini from time to time.
The Budha are purified by her Suvarnatheertha.The Budha or Buddha is the son of Soma in
Thaara .He is called the Hema or Suvarna. Sabdavyuhatharangini says:-
Hema Budho Ambikaayaam sthree suvarne Hemanadwayo.
Budha is woman as well as man because for pure intellect there is no gender.
Jyothisha in Indian context is part of Sabdasasthra .Because naada is light and energy.
Everything is energy. Sound and light waves are same according to this concept. OM is a
symbol used for Meditation function. When Kham Brahman is said along with it ,adjective
nouns for the Specific known Brahman is intended.Kham and Brahman are same .The sound
Kham denotes the quality of Brihad of Brahman as in relativistic astrophysics. For
something meditated upon in silence in mind, a sign of vaachika(said)and roopaka(seen)is
Kham Brahman .Om ,as a symbol is discussing Brahman in two ways –as a symbol
(pratheeka)and as an Abhidhaana(name).So both form and name is given to that nirvikalpa
.Just like perceiving Nirvikalpa Brahman in idols of Vishnu etc ,in OM one can perceive
Brahman .And in that name also one can perceive by meditation.
Ethadaalambanam sreshtamethadaalambanam
Param Ethadaalambanam gnaathwaa
Brahmaloke maheeyathe (Katopanishad)
By which name the Brahman “to be known” is revealed in Hridaakaasa ,that is known as
Veda by the saadhaka ,the Brahmagna.Brahman know and meditate on it as Pranava(The
prapancha with praanachalana)as Udgeetha(Naada,swara and Geetha).AksharaBrahman is
spreading in and beyond the mandala of vaayu,naada waves and Gandharvamandala and
nakshathramandala.It is othaprotha in all these as already described.If so why did the son of
Kouravayani say that it is vaayuram(filled with vaayu)? Because thatnirupaadhika,
pouranika,athivyaptha,athichandas Brahman itself is the sopadhika ,seemingly limited jeeva
present in Kouravayani puthra’s Chandas (sloka/music ).When one perceive this athichandas
swabhava of chandas one gets the feeling or experience of praana or vaayu as swara,naada
or music or speech(vaikhari).There Kham and Swam become one.Chidakasa and Hridakasa
become one.

Brahmana 2 PrajapathyaBrahmana.
Prajapathy advised the three sadhana(sadhanathraya)to his sons to directly perceive
Brahman.
Manthra 1
Thrayaa:praajaapatyaa:prajaapathou pithari brahmacharyabhooshurdevaa manushyaa
asuraa ushithwaa brahmacharyam devaa oochurbraveethu no bhavaanithi thebhyo
haithadaksharamuvaacha da ithi vyajnaasithaa 3 ithi vyajnaasishyethi hochurdaamyathethi
na aathetyomithi hovaacha vyaagnaasishtethi
Prajapathy had three types of children.Deva,Manushya and asura.They lived with their
father observing vow of Brahmacharya to know Brahman. At the end of their training period
the deva said.” Give us instruction”. Father said just one syllable.”Dha”.He asked .Did you
understand?
“Yes .Damyatha.”
“Om .You have understood”
 780 
 

Damyatha means selfcontrol.By nature Deva were pleasure loving and luxurious and their
aesthetic sense makes them too much involved in vishaya enjoyment .So they thought father
have asked them to control it and live with senses under control.
Manthra 2
Then manushya went to him.”Bhagavan,Instruct us”.
Father said just one syllable.”Dha”.Did you understand?
Yes .You said Datha.
Om .you have understood.
Men by nature are miserly. Whatever they get they hoard and do not want to share with
others. Therefore they thought father is asking us to share with others ,to give alms to all.
Manthra 3
Atha hainam manushyaa oochurbhaveethu no bhavaanithi thebhyaam
haithadevaaksharamuvaacha da ithi vyajnaasishtaa 3 ithi vyajnaasishmethi
hochurdathethi na aathyetyomithi hovaacha vyajnaasishtethi
Atha hainaasuraa oochubraveethu no bhavaanithi thebhyo haithadevaaksharamuvaacha da
ithi vyajnaasisthaa ithi 3 vyajnaasishmethi hochurdayadwamithi na aathyetyomithi
hovaacha vyajnaasishtethi thadethadevaishaa daivee vaaganuvadathi sthanayithnurdha dad
a ithi daamyatha datha dayadwamithi thadethad thrayam sikshedyam daanam dayaamithi
Then it was turn of asura.”Bhagavan ,instruct us”
Father said just one syllable.”Dha”.Did you understand?
Yes.Dayathwam .
Om .You have understood.
That itself is the Daiveevaak that rains. That repeats ..as Dha Dha Dha …
Control yourself Give alms Show compassion. It repeats. Asura are by nature cruel.
Therefore they thought father is asking them to be kind and compassionate. Thus
dama,daana and daya were taught to the three types of children by Prajapathy by one
syllable itself.
Bhagavad Geetha says:-
Thrividam narakasyedam
Dwaram naasanamaathmana:
Kaamakrodhasthathaa lobha-
Sthasma dethad thrayam thyjeth”
These three destroy our Athmaswabhava and therefore every parent should instruct and
show models to children for these three to be controlled .
Deva are the sathwika people on earth itself.Asura are the cruel people of the earth who kill
everything ,destroy everyone. Man is the rajasic person in between. So ,all of us have to
know our nature and control it and practice what Prajapathy taught his children.Dama,Daana
and Daya make us evolved and cultured individuals . Even when parents forgets to give this
instruction, the first prajapathy repeats the instruction with every rain cloud and thunder
regularly as pealing of thunder sounds “Dha Dha Dha ….”.That Daivi Vak spreads
everywhere and brings rain of dharma. It is Amritha for all children on earth. For all beings.
For all life forms. Here the vaak of prajapathy is feminine gender. It is Daivivak,the vak
without a body(asareeri)and it is pranava self revealed in the kham as swayambhoo .It is
daivi Vaani or saraswathy(as rain and water).The word used as Sthanayithnu is to denote the
thunder from the heavy rain cloud filled with water .Sthana is also the breast of Devi
Saraswathy which gives music and literature ,the Vaak .Dama,daana and daya is natural in a
mother and through her milk we are entitled for it. Before we learn meanings of words we
cognize the emotion of her as dama,daana and daya of life-giving amritha. Mother does only
that which will be for good and welfare of children. The word and the deed of prajapathy is
 781 
 

the mothers love. That suvarnatheertha(golden life-giving waters) of mother Prajapathy as

Ardhanareeswara Mahath or NaaadaBrahman is thus praised by this story .
Brahmana 3 HridayaBrahmana.
How could the children understand what the parent said just by one syllable and that too
how could each of them understand it in a different way? The answer one has to search in
ones own heart and not in books. We are the people who really know our weaknesses and
our strengths. To know ones limitations and to destroy them is the only way to evolution. It
is not for finding out the fault of others, but for finding out the fault of oneself and
correcting them we should be spending energy and time. The people who do not have
dama,daya and daana has the knowledge that “I do not possess daama,daya or daana”too,
though they do try to hide it from others. That knowledge is inspired by the
compassionate and loving touch of the parent who is the real Guru ,the first Guru. This
universe or prakrithy is that loving mother for all of us. Her love comes to us as rain and
clouds so that all life grow and share with each other . The heart of that compassionate
mother makes the children’s heart purified by her golden Suvarnatheertha .Sankara here
reminds us that a person with dama, daana and daya ,whoever he/she is ,deserves all
upaasana(sarvopaasana). Now ,the Upanishad is discussing that savikalpa ,most
compassionate Hridaya

Manthra 1
Esha prajaapathiryad hridayamethad brahmaithad sarvam thadethath tryaksharam
hridayamithi hya ityekaksharamabhiharantyasmai swaasuaanuae cha ya evam veda da
ityekamaksharam dadatyasmai swaasaanuai cha ya evam veda yamityekamaksharamethi
swargam lokam ya evam veda
This prajapathy is Hridaya.It is Brahman.It is sarvam.It has three syllables. One syllable is
Hri.To the one who knows it ,all that is own and of others flow and merge.Da is a syllable.
To those who know it, own and that of others is given. Ya is a syllable.To those who
know it the swargaloka enters. The three injunctions of dama,daana,and daya come from
heart and not from scholarship.
In SakalyaBrahmana ,by the division of directions,Hridaya was described as the place where
all names, forms and karma are withdrawn .All our names,forms, actions,scholarship in
sciences etc are withdrawn and it is thus beyond all chandas and in that Hridaakaasa ,is the
ocean of compassion as Sudhasindhu arises and revealed . The devatha of that Hridayaloka
are sthree(woman), mrityu(death)varuna(God of waters)and Prajapathy(those who protect
child/subjects).The purusha of it are in order Kaamasareera,Chaaya (reflection) aapas
(waters) and puthra(children).Its abode are in order Kaamam,thamas,aapas,and Rethas.(see
SakalyaBrahmana).Prajapathy is the sarvabhoothaprathishta(where all bhootha are fixed as
their origin)and sarvabhoothathmabhootha(the Athman as bhootha where all bhootha is
perceived).It is the creator of all praja.It is that compassionate form which loves praja
(children as parents, Subjects as king, all beings as God).Thus the first savikalpa form
Prajapathy is the most loving compassionate being which loves all as children and protect
them .Brahman is nirvikalpa and without gender and the first-born prajapathy from it is
savikalpa and have gender which is sthraina (feminine )and pourusha (masculine)
combined.Saguneswara is not father alone but mother too. The first devatha of Hridayaloka
is thus mentioned as mother (sthree). First syllable HRI.This akshara denotes Ahoothi as
function. It is sacrificing everything for the love of her children ,for the wellbeing of the
subjects.Harana or taking away or attracting all by her extreme love/compassion is also her
nature and therefore Hridaya is also Hrishta (one which makes us enjoy).Love makes us
enjoy life. All organs and senses dedicate all their names and forms and functions in heart.
Similarly all reltives,acquaintances,and entire world dedicate themselves to a compassionate
 782 
 

heart .All give their life for that heart as a gift for that love .Sometimes called as a Bali in
literature when it is related to a king . The second syllable is Dha.The one syllable uttered
by Prajapathy.We saw it means dama,daana or daya depending upon what we need most to
evolve as a perfect personality. dadathy means to give as a special meaning here. The
bhootha who dedicate or give even their life to the compassionate God/King willingly and
honestly are giving or contributing their own Veerya(power)to increase power of their
Upaasanaamoorthy and hence the term dadathi . Yam means the gathi or path of movement
.The word Yama also is derived from this letter or Dhaathu.The compassionate heart of a
samyami is the gate to swarga or heaven. Only through that dwarakapuri(the gateway
city)one can enter swarga.Thus Krishna’s way is that way of Hridaya.The way of a Budha,of
a Christ etc also is compassion. The concept of a compassionate heart leading all through its
path to a heavenly abode of peace is shown by this Upanishadic word.
Brahmana 4 SathyaBrahmana
manthra 1
Thadwa vai thadethadeva thadaasa satyameva say o haitham mahad yaksham
prathamajam veda satyam brahmethi japatheemaamlokaanjitha innuasaavasadhya
evamethathmahad yaksham prathamajam veda satyam brahmethi satyam hyevam brahma
Just like Karuna or compassion one has to meditate on Sathya too.This what is now said,
itself is Satya(truth).One who knows the Mahath,firstborn Yaksha,as Satya and Brahman
wins over all these worlds. He wins over them and makes them asath(untruths).One who
knows Mahath,firstborn Yaksha as Brahman and Satya become satya.Satya itself is
Brahman. Satya is a word which has two syllables.1.Sath.2.Thyath. Whatever is
moortha(with form)and amoortha (without form)is sathya.Sankara says the
Moorthasarera(body with form)and drishyaprapancha(seen universes)which are all made of
panchabhootha also is truth(satya).That SatyaBrahman(formless amoortha )wins over this
satyabrahman (of form, as body and universe that is seen).Like that the Brahmagnani first
cognize this savikalpa Brahma of body and universe. Then he wins over it and cross beyond
it and cognize the nirvikalpaBrahman.Thus , he makes the savikalpa(known universe)as
the apekshikasathya(relative truth)or asatha(nontruth).Thus Sankara gives correct
explanation of what is meant by relativity in truth . The most difficult enemies to be won
over by mind are kaama(desire),krodha(anger)and lobha(greed).To win over them the three
satya of damyatha,daana and daya are advised. When we win over these enemies, they do
not exist in us or they become asatha(untruth)as far as the winner is concerned. By doing the
upaasana of that Mahath Yaksha one can become satyasamkalpa and satyaswaroopa.The
Prajapathy is here called Mahath and the Yaksha.What is Mahath?
Saradaathilakathanthra says:-
Nityaanandavapurnirantharagalath panchaasadarnow:kramaad
Vyaaptham yena charaacharaathmakamidam sabdartharoopam jagath
sabdaBrahma yadoohire sukrithinaschaithanyamanthargatham
thadvovyaadanisam sasankasadanam vaachaamadheesam Maha:
Mahath is the sabdaBrahman ,whose body is eternal bliss, and which flows continuously as
the 51 varna,and spread as this Jagath(universe)of chara (moving)and achara(nonmoving),
sabda(sound)and its artha(meaning) and which is the internal light of sukrithy(the lucky
ones who had done good deeds).But what is Jagath?The thanthra says:
Jag:-yasmaad bimbaprathibimpavarthayaa pranavaathmakam jagajjaayatha ithy Ja;
Samaadhinaa yogino yathra gachatheethy Ga.
That from which this world originated as reflection of the idol (shadow of the form or
moortha idol) and that into which the yogins during their Samadhi go . That is the jagath.
Thus sound and light its origin and merging and its creativity are mentioned from within the
 783 
 

heart of the gnani or sukrithy .It is the feminine half of Virat as Vaak and is meditated
within the moons orb (chandramandala)as sakthy of Saraswathy .
Aparnaam naamaroopena
Thrivarnaam pranavaathmikaam
Lipaathmanekapanchasadh
varnaam vande saraswathy
is her dhyana.Chilappthikaara a sangham epic calls her the Yakshi Haripriya . (As
Harikanyaka ,as Padmavathy etc in various names).Mahath is a neuter gender.In our body
she is felt as the sakthy Kundalini .
Maha:sabdena thejoroopaa kundalini.
For an astronomer she is Gaaayathri who is in the middle of Sun, Moon and Agni
(Adityendugnithejomadhyastha).For an artist she is the mother who gives aesthetic bliss and
blessings of taste and creativity as nectar (sudharasa sahodara sarasa sookthy
sampoornaahlaadajanaka).Her milk is music and literature .She is the cause for continuous
sphota of varna and flow of varna as beautiful language and music.
Sphota in form of varna is pasyanthy(seen )and in its sabdaartharoopa it is Madhyama
(midposition),and in form of a spoken language or sentence is Vaikhari.Veda and vedartha
are that Mahath only.Entire jagath is the own vivartharoopa(swathmavivartha)of that Mahath
.(This is the vivarthavada ).Thus the mother is seen or perceived by advaithin as sath, chith,
Anandaroopini,as Nithyanandamayi,as sudhavarshini,as Mother. For creation of universes
and galaxies ,for creation of art and science ,for creation of empires and children we need
the play(leela)of that Parasakthy.It is truth .Truth is Brahman .Brahman is pranava.
Brahmana 5 satyabrahmasamsthanabrahmanam
Why did one of the synonyms of Mahath become the firstborn or Prathamaja?
Manthra 1
Aapa evedamagra aasurathaa aapa:sathpamasrujantha satyam brahma
prajaapathirdevaamsthe devaa:satyamevopaasathe thadethath thryaksharam satyamithi
sa ityekaamaksharam theetyekamaksharam yamityekamaksharam prathamothame akshare
satyam madhyatho anrutham thadethadanruthamubhayatha:satyena parigriheetham
satyabhooyameva bhavathi vidwaamsamanruthamhinasthi
This was waters alone in the beginning. That aapas created sathya.Sathya created Brahman
and Brahman created prajapathy.Prajapathy created deva.Deva meditate only on satya.In
satya there are three letters.Sa is one,Thi is second and yam is third .The first is best and
great truth.The second is untruth. On either side it is covered by satya.Therefore it also is
derived from satya.The one who knows this is not pained by untruth.
Manthra 2
Thad yathath satyamasou sa aadityo ya esha ethasmin mandale purusho yaschaayam
dakshinekshan purushasthaavethaavanyonyasmin prathishtithou rashmibhireshosmin
prathishtitha:praanairayamamushmin sa yadothkramishyan bhavathi
sabdamevaithanmandalam pasyathi nainamathe rasmaya:pratyaayanthi
That sathya is the purusha in the dakshinakshi itself in the Adityamandala or solar orb. They
are mutually fixed (prathishta)in each other.Adityapurusha in dakshinakshipurusha by rays,
and dakshinakshipurusha in Adityapurusha by praana is mutually fixed. Whenever it
awakens and goes up see ,perceive the pure Aditya mandala only.At that time the rays does
not come to the praana .
Manthra 3
Ya esha ethasmin mandale purushasthasya bhoorithisira ekam sira ekamethadaksharam
bhuva ithi baahoo dou baahu duai ethe akshare swarithi prathishtaa dwae prathishte dwe
ethe akshare thasyopanishadaharithi hanthi paapmaanam jahaathi cha ya evam veda
 784 
 

For the purusha within the Adityamandala,his abode or bhoomi is the sira:or head. The head
is one.Bhoo as a letter also is one.Bhuva :are his arms .The arms are two.The letters bhuva
also has two.suva:is the feet by which it is firmly fixed. Feet are two and letters Suva also
are two. His secret name is Ahar(ahas or day).The one who knows this destroys all sins .
Manthra 4
Soyam dakshinokshan purushasthasya bhoorithi sira ekam sira ekamethadaksharam bhuva
ithi baaahoo dhou bahoo dwe ethe akshare swarithi prathishtaa dwe prathishte dwe ethe
akshare thasyopanishadahamithi hanthi paapmaanam jahaathi cha ya evam veda
The dakshinakshipurusha’s abode is the bhoo as head. Head is one and letters in Bhoo is
one. His arms are bhuva .Arms are two and letters bhuva also is two. His feet is Suva:. Feet
are two and the letters in Suva is two. His secret name is Aham(I).The one who knows this
destroy all sins. The secret name of Adityapururusha and of dakshinakshipurusha being
Ahas and Aham (only the last s and m differ) they are one. In Aham Brahmam Asmi(s and
m in asmi) they are merged as one and experienced . When all bhootha were in
unmanifested state before creation, that primordial state is called the aapas or waters. The
cause or kaaranajala of deluge .In that the seed of entire universe was hidden as if in the
womb of the mother the seed or embryo is hidden. Thus Garbodaka(amniotic fluid )and
Kaaranodaka are equated. From that seed this universe /this body with a name and a form
originated. That firstborn prapancha or praja is satya and is named Soothrathman or
Hiranyagarbha .(Hiranyagarbhasoothra is the first yogasuthra from which Pathanjali
codified his yogasuthra).This first born is the manifested world and the first man who know
this manifested world. It is truth because it is Mahath (great).Why is it Mahath?Because
from it sarvam(all)were created. The viratpurusha with organs like ears etc as prajapathy was
born from it .Surya is a prajapathy,a viratpurusha born from that Mahath.Therefore Sun is a
praja only for that prajapathy.(each prajapathy is a praja of the previous prajapathy).All
deva (all illuminated celestial spheres, all sathwik early men with illumined consciousness)
were created from prajapathy.Since it was the first great Aksham or axis of all ,of all
functions, of all knowledge ,it was named the Mahadyaksham .(Mahathy+ aksham).
Mahathy is the veena in the hands of Saraswathy . Mahas is samvithsagara or ocean of
samvith ,ocean of bliss of energy. It is aapas or kaaranajala in which as bubbles and foam
several seen universes are born and merge back. The world of the sun is only a tiny atom
within such a universe and by that Adityapurusha’s rays the men on earth perceive the Ahas
and the Aham (the secret names)and then withdraws those rays in own hearts tip ,and cross
beyond the suryadwara(gate of the sun)within the suns orb and enters into mandala beyond
the sun and that unknown mandala is the mandala of Gaayathri,Savithry and Saraswathy and
beyond the mandala of vaak (mahath)is the Para Brahman .Thus one is crossing the
subsequent mandalas in order ,to reach beyond all.

Brahmana 6 Manobrahmana
We have seen five types of upaasana .
1. A U M
2 OM KHAM BRAHMA:
3.Damyatha Datha Daya
4.Hri Da Yam
5.Sa Thi Yam
Now the upasana of the upadhi of mind as Brahman is discussed.
Manthra 1
Manomayoyam purusho Bhaa:satyasthasminnantharhridaye yathaa vreehirvaa yavo vaa sa
esha sarvasyesaana:sarvaasyaadhipathi:sarvamidam prasaasthi yadidam kincha
 785 
 

The Manomayapurusha ,about the size of a seed of paddy or a seed of yava ,is revealed
within the internal heart as Satya.He is the Isaana of all. He is the emperor of all. He rules
all this great and wide universe. This is sixth brahmana. Mind is subtle form and is the
illuminated light of truth within heart and this tiny light within as small as a paddy or yava
seed is perceiving and measuring with it these wide and big celestial spheres and universes .It
is the measurement unit for everything ,like the tiny feet of the Thrivikrama ,Vamana.
Therefore do meditation of this subtle tiny yet very powerful mind as that thrivikrama
Vaaamana with which all universes can be known and measured.

Brahmana 7 Vidyuthbrahmana
Manthra 1
Vidhyuth brahmetyaahurvidaanaad vidhyud vidhyathyenam paapmano ya evam veda
vidhyuth brahmethi vidhyudyeva brahma
Vaidyuthi is Brahman. That which do Vidaana(splits)of darkness is Vidyuth. One who knows
Vidyuthi thus as Brahman ,dispels all sins. Aakaasa ,aapas, manas,sareera with
panchabhootha, karunya of hridaya,thunder, rain, sun, moon,praana or vaayu are all the
savikalpa forms of Brahman only . They are different manifestations of the same energy of
Brahman.Art,science,spoken and written languages are savikalparoopa of Brahmaan.
Biological energy ,water cycle, food cycle, and semen which creates a new progeny are all
manifestation of the same energy of creativity of Brahaman.The lightening or vidyuthi
likewise is a manifestation of the powerful energy of Brahman.Sankara says if one do
upasana of Vaidyuthi as SatyaBrahman it gives Visishtaphala(some great benefits).But he
does not mention what those visishtaphala are. The modern scientists have done upaasana on
the electromagnetic force (vaidyuthi) and we see in the present history of science(as
Khilakhanda) what those visishtaphala are .Therefore past is only a prologue of the future.
And present becomes past within a short while in cyclical savikalpa universe.

Brahmana 8VaagdhenuBrahmana
Manthra 1
Vaacham dhenumupaaseetha thasyaaschathwaara:sthanaa:swaahaakaaro vashatkaaro
hanthakaara:swadhaaakaarasthasyai dhou sthano devaa upajeevanthi swaahaakaaram cha
vashadkaaram cha hanthakaaram manushyaa:swadhaakaaram pitharasthasyaa:praana
rishabho mano vatsa:
Meditate on vaak as Kaamadhenu.She has four sthana(breasts).They are :- Swaaha ,Vashad,
Hantha,and Swadha.The deva drink swaha and Vashad and live. Men drink Hantha .Pithru
drink swadha.Her praana is Rishabha.Her calf or Vatsa is the mind. Here vaak is meditated
on as a cow and mind as her child. Vaak is surabhi,the kaamadhenu which can give us all
desired effects or kaama.This is true for an agricultural economy like India. The earth also is
meditated upon as a cow which gives all her treasures to her children. The mother cow gives
milk for life and health and caress the child with its tongue (equated with vaani or vaak
itself).Vaak is dhenu but it is agni or fire as well . The milk of the mother is fire or energy
with which the child grows up. Like the four tongues of fire Vaak has four breasts which
gives milk .When the mind as calf drinks the two breasts named swaha and vashad it gets
devathwa or illumination or enlightenment and become a deva on earth(bhoodeva).When it
drink hantha ,it becomes a human mind with dualities of sorrow and pleasures. When it drink
swadha it is an ancestral mind . For birth of word(vaak)praana is needed .The paraavaak is
within all and to kindle it, to make it function as communication or vaikhari and to expand it
a Rishabha (bull) is needed. That rishabha is praana .In its presence(presence of winds)as
rishabha (in Rishabha rasi when SW Monsoon comes)the vaikhari vak is born from the
vakdhenu and the rishabhadeva .(as the dha dha dha said before) .This is the aahatha sound
 786 
 

by two clouds or two people (a couple)having contact. Since the delivered child or calf
(mind)and the word are one ,mind and word are one. That Nandini as Vaak has power to
generate and deliver a child like her again and again cyclically just like the water cycle and
thus a whole continuous system of progeny and ancestors as chronology happen. Therefore
vak is amrithasurabhi ,an akshayapaathra which never empties. In Manimekhalakavya a
sangham literature Saraswathy or Vak is called Chinthaavilakku(The lamp of thought)and her
temple is called Kalainiyama(Dharma or rule of the kala /art).Manimekhala is upasaka of that
sreevidya .She gets the Akshayapathra called Amrithasurabhi from son of cow(Aaputhra)or a
calf .The akshayapathra which Dharmaputhra gets from the sun is the same. Thus progeny or
vansa ,the continued civilization through transmitted word ,and continuance of water and heat
cycle for growth of food and life on earth are shown by the simile of Vaagdhenu.
Brahmana 9 VaiswanaraBrahmana
Manthra 1
Ayamagnirvaiswaanaro yoyamantha:purushe yenedamannam pachyathe
yadidamadyathe thasyaisha ghosho bhavathi yamethath karnaavapidhaaya srunothi sa
yathothkramishyan bhavathi nainam ghosham srunothi
There is an agni or fire within which digests whatever is eaten as food. It is called
Vaiswanara. When we close our ears we can hear its ghosha (sound) within. When we are
about to go(uthkramana)up that ghosha or sound is absent or unheard. The quality of fire is
that whatever is put into it(homa)is digested by it. The food is fuel into the fire within. They
are burned within. The heat of it is terrible and felt as hunger and every one might have
known it at some time or another. If that agni does not get its fuel or food everything is in
danger. The entire live world is trying all things to quench the heat of that fire only.(As
Sankara said Udaranimitham Bahukrithavesham).When there is hunger ,even if we tie our
cloths too tight or close ears we will not be able to avoid its pain or its sound .The peristaltic
sounds from the intestines will be heard even outside .When we close both ears with fingers
we will hear a sound similar to fire burning .All these are the proof of existence of
Vaiswanara agni within us. But this is a sign of life or praana .When death is near this sound
stops. The fire is getting extinguished,. The energy is being lost. We will not feel any hunger .
We will have indigestion. We will have a feeling of the intestines being filled by wind or gas
and with no fire or energy. The peristaltic sounds cease .We call it as Sthambana of stomach .
This bioenergy as Vaiswanara is a revelation of Brahman or a manifestation of cosmic
Brahman only .It is a manifestation of sakthy or power of energy .

Brahmana 10 Gathibrahmana
Manthra 1
Yadaa vai purushosmaallokaath praithi sa vaayumaagachathi thasmai sa thathra vijiheethe
thathaa rathachakrasya kham thena oordhwam aakramathe sa aadityamaagachathi thasmai
sa thathravijiheethe yathaa lambarasya kha thena sa oordhwa aakramathe sa
chandramasamaagachathi thasmai sa thathra vijiheethe yathaa dundubhe:kham thena sa
oordhwa akramathe sa lokamaagachatyasokamahimam thasmin vasathi saswathi:samaa:
When purusha leaves this world ,the wind or vaayu opens up the Kham or space of the wheel
of the chariot (Rathachakra)and through it he goes up to reach the world of Aditya or sun.
There it opens the Kham or space of the Lambaram (a musical instrument)and returns to the
world of the moon .There it opens the Kham of the Dundhubhi(another musical
instrument)and enters the world where there is no ice(ahima)or sorrow(asoka).There he
spends eternal sama(equal time /or samvatsara). Here the journey of the soul of a scholarly
man who wants to come back to earth (who desire the life of this world again) is explained.
There is a mandala of vaayu in the anthariksha which has reversal of journey
(Thiryagbhootha) and which is impossible to break(abhedya).The yogin who does move from
 787 
 

one body to another (from one nest to another)and the dying man leave the body through the
Brahmarandhra of the sahasrara chakra(which is here called Rathachakra)and the similar
randhra in the zodiacal mandala of wheel of time ,and as wind or vaayu(gaseous vapour or
Aavi in Tamil)it rises up. That gaseous water (Neeraavi)through the madhunaadi of the
sunrays reach the mandala of the sun .From there it has a reversal of flow .That is by making
a reversal through the space of a lambara (a small opening in a musical instrument to pass
air),and coming back to chandramandala within the attraction of this earth ,to which they
desire to come back. In the chandramandala ,they make a space within the dundubhi(a
dundubhi is a charmavadya or membranous musical instrument which has a closed space
within two membranes)and get trapped in that space which is without sorrows of earth and
without the icy cold of the moon. There they enjoy fruits of their good karma for an equal
period of time as they deserve .Then they come back as a condensed drop of water and touch
the earth again and become a new seed and a new food or life. That world of sorrow less and
iceless existence in the Pithruloka is called the Prajapathyloka. There the ancestors can live
upto one Brahmakalpa .Then they come back for a new creation as new creators
.
Brahmana 11 Thapobrahmana
Manthra 1
Ethad vai paramam thapo yad vyaahithasthapyathe paramam haiva lokam jayathi ya evam
vedeithad vai paramam thapo yam prethamaranyamharanthi paramamhaiva lokam jayathi
ya evam vedaithad vai paramam thapo yam prethamagnaavabhyaadadyathi paramam haiva
lokam jayathi ya evam veda
The dead one does Thapas and suffer heat. Who knows that thapas wins over the parama
(ultimate )worlds. To carry the dead to the funeral forest is also a thapas .The one who knows
this also wins the ultimate worlds. To give a corpse to fire is the ultimate thapas.One who
knows this wins ultimate worlds. The state of pain and diseases which creates metabolic heat
, and the state of dreamlike bardo in which the soul see and recognize the loved ones but
cannot communicate with them or come back to them are considered as the ultimate heat of
thapas here. Here the heat of disease and death are not seen as cause of sorrow .but as the
cause for attainment of the other world and as a thapas.It is the beginning of a new journey
into a new life and not the end of a journey .By this heat and thapas itself there is destruction
of karma(karmakshaya).The thought of death as bardo is the vignanathapas.Thus with that
thapas one becomes purified of all sins .This body, this village, these relatives ,kith and
kin all has to be abandoned by all of us one day to reach the funeral ground. When Athman
do its journey leaving the body, the kith and kin themselves will destroy the body leftover by
it into fire. They dedicate body of the loved one to fire. This body is only a havis to be
dedicated to fire by our near and dear ones. It is not the I or Aham.If this thought is there
from the very beginning our extreme pride and attachment in this body will be reduced. Thus
,the experience of a death in the family is a thapas for the kith and kin to have such thoughts.
When one carry a loved one’s body to its last journey to funeral pyre, and when one dedicates
it to fire one gets a thought process like this. That is why the children are asked to do it. They
should get the understanding that it is not the body which has gone to the fire that is their
parents ,but the Athman within those bodies and the same is true of their own Athman too.
The Athmasanthi of eternal Athman ,and the heat and moha and sorrows of the temporary
body have to be experienced by all of us at some time or other to get this Nityaanityaviveka.
From that heat or thapas,we grow into transformed and evolved personalities. The reason for
study of pithrukarma and for bardo is to attain this maturity of outlook and for self evolution.

Brahmana 12 Annapraanabrahmana
Manthram 1
 788 
 

Annam brahmaatyeka aahusthanna thathaa pooyathi vaa annamrithe praanaaath praano

brahmetyeka aahusthanna thathaa sushyathi vai praana rithennaadethe ha thweva devathe
ekadhaabhooyam bhoothwaa paramathaam gachathasthadwa smaaha praathruda:pitharam
kim swidevaivamvidushe saadhu kuryaam kamevaasmaa asaadhu kripaamithi sa ha smaaha
praaninaa maa praathruda kasthwenayorekadhaabhooyam bhoothwaa paramathaam
gachatheethi thasmaa u haithaduvaacha veetyannam vai vyanne heemaani sarvaani
bhoothaani vishtaani ramithi praano vai ram praane heemaani sarvaani bhoothaani
ramanthe sarvaani ha vaa asmin bhoothani visanthi
sarvaani bhoothaani ramanthe ya evam veda
Some say “Annam “or food is Brahman.No.The annam which is not done Ritham by Praana
is Pooya. Others say”Praana is Brahman .No. The praana that is not done rithm with annam is
Sushya.”These two bhootha become one and as one ,they lead or journey to the ultimate.
Therefore Prathardhaan asked his father .”If one has known this ,to him what sadhukarma can
be done? What asadhukarma can be done?” His father obstructed him with his hands.(closed
his mouth).He said:-“Prathardhana,do not say so. Just by becoming one with them who can
attain the ultimate?” Annam is :VI”.Everything seen here is “Vishta”in annam or food.Praana
is “Ram”. All this seen here is enjoying(ramanthy)in praana.To one who know this all the
bhootha enter and reside and enjoy within.
The seen body and its life alone is Brahmam is the view of Prathardana and by that pride
(darpa) of a scientist he says what dharma or adharma is there to be done or not to be done
.He has to avoid darpa(ego)and practice the other three Dha mentioned earlier. When life
leaves body become impure(pooyam) and decomposed. Therefore it is different from eternal
Brahman. If food is not obtained praana become weakened .Therefore it also is different from
changeless Brahman. Thus how can one which is pooya(decomposed and impure)and sushka
(thin and weak)be all or everything? And how can be a doctor who knows the science of
medicine alone be a sarvagna?This is asked by the father to his son Pratahrdana ,who was a
medical personnel to reduce his pride and ego in his professional knowledge . Food and life
are mutually dependent and they are one for sustenance of life in a being. Only when they are
one and optimal and balanced we get the veerya for perfect happy and healthy living. They
give us health for attainment of the ultimate Brahman but are not Brahman. Annam or food is
having quality of dependence of all bhootha. Everything depend upon it for life and therefore
it is in it that everything is situated .Vishtam is the abode. If no abode ,no security of food no
one is happy. Therefore body as dependent on food is needed for a higher goal. If body is
there and praana is weak ,and lack energy ,then also no one is happy. Therefore a healthy
body and a healthy mind are both needed. We need a healthy strong body and a healthy
strong mind. For this strong food and strong praana are needed in optimum quantity and
quality. The union of praana and anna gives Veerya needed for attainment of Brahman.The
science of Ayurveda or medicine for this purpose .For giving a healthy balanced life in a
healthy body-mind complex.
Annam---pooyam---Vi-----body that is healthy/strong
Praana----sushyam---ram—praanam which is strong
Praana in a healthy body should be able to destroy the enemy of kaama,krodha , lobha etc to
get a healthy peaceful mind. Thus knowledge of medicine is a means for getting
Brahmagnana and not a goal in itself in ancient India. In Bhaarata ,the rathi or (ramathe)or
enjoyment of life(praana )is Ram .From this dhathu is derived Raama and Raamaayana.The
ayana or journey of the praana is Raamaayana.When we look at the pronunciation in Bengal
and rest of India the Bardo of Tibet is the Bharata(as Bhartho and bardo ) of India itself .
Pooya is the star of the ancestors in rasi of Karkitaka.It is used in a sense of ancestors or
people of the past who are gone .In Sreelanka even in time of Asoka ,the word Poya was used
for this .The first letter of pooya(Pu)and the last letter of the word Sushya(Shya) put together
 789 
 

as a single one (denoting the degenerating body and the weakened prana of the past )is called
Pushya,the Sanskrit word for the star pooya, pushya is the ekeebhootha state of praana and
annam.The star has the shape of three stones as if it is for cooking food .

Brahmana 13 Ukthabrahmana
Manthra 1.
Uktham praano vaa uktham praano heedamsarvamuthaapayathyudhaasmaadukthavid
veerasthishtatyukthasya saayujyam salokathaam jayathi ya evam veda
Uktham.Praana itself is uktham.Praana does Uthaapana(awakening)of everything .From the
awakened or sprouted seed the new children is awakened . He wins over the worlds of
sayujya of Ukhtha. The upasana of Uktham is upasana of the sasthra or science. In
Mahavratha this is considered as a main upasana.Prana is uktha and with it we are awakened
and we rise again. We do our karma and dharma with it. The one who knows this secret of
praana and become veeryavaan(has energy) ,begets a veeryavan as a child. This scientific fact
is the seen effect. There is a unseen effect for it and that is winning over of the sayujyaloka of
uktham.
Manthra 2
Yaju:praano vai yaju:praane heemaani sarvaani bhoothaani yujyanthe yujyanthe haasmai
sarvaani bhoothaani shraishtyaaya yajusha:saayujyam salokathaam jayathi ya evam veda
Yajus.Do upasana of Praana as yajus.With praana sarva are united. The one who knows this
joins or unites everything and all bhootha joins in him greatness. He gets sayujya in world of
yajus.
Manthra 3
Saama praano vai saama praano heemaani sarvaaani bhoothaani samyanchi haasmai
sarvaani bhoothaani shraishtyaaya kalpanthe saamna:saayujyam salokathaam jayathi ya
evam veda
Saamam.Do upasana on praana as saama.Saama joins all bhootha in a samyak(equal)
balanced way. The one who knows this is considered great and samyak by all bhootha.He
attains the sayujya world of saama.
Manthra 4
Kshathram praano vai kshathram praano hi vai kshathram thraayathe hainam
praana:kshanitho:pra kshathramathramapnothi kshathrasya sayujyam salokathaam jayathi
ya evam veda
Kshathram.Praana is kshathram itself. To do thraanana(protection)from all Kshanitha
(hurts/wounds)is kshatra.The one who knows this attains kshathra , which does not need any
other kshathra or protection. He attains sayujya in world of kshathra. In this context Sankara
speaks of wound healing thus:-
Kshanitho:sasthraadi himsithaan punarmamsenaapoorayathi
Yasmaath thasmaath kshathathraanaath prasidham kshathrathwam praanasya.
After a surgery or after any other wound ,first praanavaayu(oxygen)and the blood which is
the vehicle for it come and become dense as a clot. Then in that place the other tissues
(maamsa)come and fill the area(aapoorayathi)and that sasthra (science)is prasidha(wellknown
or famous) is his word. That means the basic mechanism of wound healing was famous in
medicine of India from ancient times. Since this I discussed in Susruthasamhitha ,a text of
500 BC ,the knowledge is at least as ancient as that .Wound repair by granulation is not a new
knowledge then. As a pathologist ,this was very interesting knowledge to me in rediscovery
of my India. In Bharatha ,Kshathriya is Rakshaka or protector. The healer of wounds of
subjects(including mental, intellectual, spiritual)and of the earth .This healing dharma of the
emperor/king is the dharma of a vaidya and probably this knowledge will be of help to our
next generation of scientists and doctors as well.
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Brahmana 14 Gayathri Upaasanaa Brahmana

Madhukaanda gave importance to Sravana(sruthi/listening).Munikanda gave importance to
manana(analysis and cognizance).Khilakanda is for practicing upaasana or Nididhyaasana
.Among different upaasana methods,Upaasana of Gayathri is very important and venered.
Gayathri is the most venered among all the chandas as well.Gayathri does Thraanana
(protection)of the upaasaka or saadhaka.No other chandas has the quality of
Prayokthapraanathraanana (the protection of praana of the practitioner).Therefore Gayathri is
Praanaathmabhootha (same as Athman and praana). Praana is kshathra or that which h
protects kshathra (kshathrathraanana).Gayathri is kshathra and protects kshathra and from
wounds of kshathra.Gayathri protects from physical,mental, intellectual wounds and keeps
the spirit always awakened to enquiry of truth , Athman. Vasishtasmrithy says one who does
upaasana of Gayathri regularly attains Brahmanya (sathwik quality)and one who daily do
japa of Thrishtup gets Rajathwa(rajas,Kshathriya quality),and those who recite jagathy daily
gets Vaisyathwa(attractive power and wealth).Therefore Gayathri is considered the mother of
all sathwiks or Brahmins.Viswamithra,by birth a Kshathriya ,could become a Brahmarshi ,be
perceiving Gayathri .Brahmana is the person who attains the greatest purushartha (moksha)
which is Viraja(without rajas or dust)and sinless and which needs no treatment
(avichikitsam). Therefore Gayathri is the saadhana or path for attaining the status of
Uthamapurusha (purushothama)as described in the Purushothamayoga of the Bhagavad
Geetha.(see Souvarnam Geethabhashya for the description of uthamapurusha). The one who
desires Moksha or Uthamapurushaartha has to do upasana on Gayathri and perceive her.
Manthra 1.
Bhoomiranthariksham dhyourityashtaaksharanyashtaaksharamha vaa ekam gaayathryai
padamethad haivaasyaa ethath sa yaavadeshu thrishu lokeshu thaavad jayathi yoswaa
ethadevam padam veda
Bhoomi,Anthariksha,Dyov. Total of eight letters.(akshara).For one pada or 1/4th of Gayathri
there are eight letters.The first 1/4th or first line of Gayathri is these three worlds. By
knowing this 1/4th one wins over all the three worlds and whatever is in it.
Manthra 2
Richo yajumshi saamaaanityashtaavaksharaanyashtaaksharam ha vaaa ekam
gaayathryai padamethad haivaasyaa ethad sa yaavatheeyam thrayi vidyaa thaavad jayathi
yosyaa ethadevam padam veda
Richi,Yajushi.saamani.Total of eight letters.Gayathri’s second paada 1/4th has these eight
letters. This second line have all the three Veda. One who know and perceive it attains all the
three veda.(Thrayeevidya)
Manthra 3
Praanopaanovyaana ityashtaavaksharaanyashtaaksharamha vaa ekam gaayathyai
padamethad haivaasyaa ethad sa yaavadidam praani thaavad jayathi yosyaa ethadevam
padam vedaathaasya ethadeva thureeyam darsitham padam parorajaa ya esha thapathi yad
vai chathurtham thath thureeyam darsitham padamithi dadrisaa iva hyesha parorajaa ithi
sarveshu hyevaisha raja uparyupari thapatyevamhaiva sriyaa yasasaa thapathi sosyaa
ethadevam padam veda
Praana,ApaanaViyaana.Total of eight letters .The 3rd paada of1/4th of Gayathri has eight
letters. This paada are the praanaas.The one who knows this line and perceive it know all the
praani(living beings). The fourth paada is that beyond the rajas and is thureeya and is Thapa.
The 4th pada of Gayathri is thureeya and unmanifested unseen .Since it is beyond all rajas
(parorajas)it is the glowing hot (thapa)energy state .And one who know this and experience
this become glowing hot with sree and yasas (aiswarya and fame). The first three states are
Jagrad,swapna,and sushupthy.The 4th state is Thureeya .It is adrrushya or unseen and
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unmanifested.Yet this mantra says it is adrushya as well as darsatham padam(seen state).How

is that possible? We are not visualizing energy but we are experiencing it from within and
without. We do not see what is inside the Rishi’s thoughts but we do perceive it from the
energetic words and deeds of the rishi.We do not perceive energy within the sun. But we do
see the aiswarya,the thejas and the functioning of that energy all around us and within us as
well .Thus it is both seen and experienced as well as unseen by the naked eyes. What is
“Parorajasa”?
Sankara explains:-
Sarvam samasthamuhye vaiva mandalastha:
Purusho rajo rajojatham samastham
Lokam ithyartha:
Uparyuparyaadhipathyabhaavena sarvam
Lokam rajojatham thapathy.
Uparyupareethi vipsaa
Sarvalokadhipathyakhyaapanaartha.
Rajas is Rajoguna (dust and dirt as well as the colors ).That mandala(field of energy) which is
without rajas(quality of rajas, dust or dirt) or without any impurity at all is Viraja .That field
which is beyond our earth,moon,and the sun and their mandala(fields of attraction of solar
system)and beyond the fields of attraction of all the star clusters is called Viraja .(See the part
KrishnaVairajam of this commentary for details of it according to our scriptures and the
comparison with modern western science in detail).
Manthra 4
Saishaa gaayathryethasmimsthureeye darsathe pade parorajasi prathishtithaa thad vai thath
satye prathishtitham chakshurvai satyam chakshurhi vai satyam thasmaad yadidaaneem
dhyou vivadamaanaaveyaathaamahamadarsamahamasroushamithi ya
evam brooyaadahamadarsamithi thasmaa eva sradhyaama thad vai thath satyam bale
prathishtitham praano vai balam thath praane prathishtitham thasmaadaaahurbalam
satyaadogeeya ityevamveshaa gaayathryadhyaathmam prathishtithaa saa haishaa
gayaamsthathre praanaa vai gayaasthathpraanaamsthathre thad yad gayaamsthathre
thasmaad gaayathri naama sa yaamevaam saavithrimanuaahe vaisha saa sa yasmaa
anuaaha thasya thraanaamsthraayathe
Gayathri is having her Prathishta (fixity)in thureeya ,parorajasa,darsitha pada .It has
prathishta in Sathya .Chakshus is sathya.When two people argue ,usually the view of the one
who says “I have seen it” is taken as evidence (Driksakshi as witness).Sathya is having
prathishta on Bala or strength. Therefore strength or power (energy)is even beyond satya and
is greater.(Energy is greater than even the eyewitness account of truth).Because of this
Gayathri is perceived or experienced only if the Adhyathma sareera(body and mind)are
strong. By it the gaya(The praanaas)are protected.Praana are the gaya.Since she protects the
praana ,or the gayaa she is called Gaayathri.The Saavithry ,advised by the Acharya is
Gayathri herself. The Gayathri protects the praana of the disciples.
Gayathri with three paada(thripadi)has the lakshana or characteristics of three Worlds (earth,
heaven and the space in between as anthariksha),three veda (rk, yajus,saama)and the three
praana(praana,apaana,vyana).These three paada are having prathishta in the 4th paada of
thureeya.And that 4th paada is beyond rajas.(purely sathwik).Aditya is the Rasa (essence)of
all with and without forms (moortha and amoortha) in the three worlds, three veda and the
three praana of living beings. If there is no Rasa (essence)that object without the Rasa
(neerasa) loses its prathishta (lose of the race ).When the saara(essence or pith)of a plant is
lost its kaashta(stem)is lost. Similarly ,the three worlds said are having its essence in suns
energy and if it is lost all these are lost. That Aditya is having its essence in the thureeya
.Thureeya is having prathishta in satya (truth).Upto that it is an aarohana order .Then there is
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an avarohana order. The text then says the satya is having prathishta in the eye of the seer
.But the truth depends on the mental and physical strength of the seer. One with weak body
and mind and intellect may see things differently from one with strong physical, mental,
intellectual and spiritual strength. So satya is the perception of not everyone ,but of that
person who has a exceptional spiritual, intellectual ,mental and physical strength(to resist the
desires which common man cannot resist).This strength of praana in an annamaya (created by
food)body is seen in yogin ,not in common people who are having desires in many things. In
such a person only the thureeya or 4th pada of Gayathri experienced and seen ,and it is
unseen in all other people however they try to perceive and experience it. It is this which is
meant by using both terms Adrysya and darsanam padam in the previous manthra .In one’s
Praana all devatha become One(ekeebhava).All veda and all karma become one in Praana.All
fruits of action become one too. And the Cosmic Athman of the jagath is that Praana which
has become One .And that praana which has become One is being protected by Devi Gayathri
.By ekapada she protects all worlds By Dwipada she protects all veda/vidya. By thripada she
protects all life and all beings /races. This is drawn as a triangle with three corners and sides
and with three dimensions (all dravya).Above that is the suns energy field and beyond that
the Thureeya Thureeya is perceived by the internal eye or Yogadrishty of a human being who
has well controlled senses and praana power and who thus by concentrated effort acquire
knowledge of all the three padas and states mentioned above. Thus the Gnanachakshu within
a yogin is also Parorajasa or thureeya .The Thrikona is then the Annamayasareera within
which all Veda, all worlds and all prana are becoming One ,and integrated as one, with the
internal Jyothish of Gnanachakshu ,not by the external eye or Bahyachakshu. The Venn
diagram such formed is the integrated knowledge of everything or sarvam
The,praana Thrayee vidya Thriloka

Manthra 5
Saamhaithaameke saavithrreemanushtubhamanuaahurvaaganushtubethad
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vaachamanubrooma ithi na thathaa kuryaad gaayathreemeva saavithreemanubrooyaad yadi

ha vaa atyevam vidum brahmiva prathigruhnaathi na haiva thad gaayathryaa ekamchana
padam prathi
Some people do teach Gayathri in the Anushtubha meter. They have the opinion that
Anushtubha is Vaak and that vaak is said. One should not do that.Saavithry has to be said as
Gaayathri only .The one who knows this ,even if he gets the entire wealth as a gift, it does not
even equal even the value of one pada of Gayathri.(Even the knowledge of one pada of
Gayathri is valuable than entire wealth and gifts and awards of all the emperors of the world).
In Anushtubha the Savithry is taught as:
Thath Savithurvrineemahe
Vayam devasya bhojanam
Sreshtam sarvadhaathamam
Thuram Bhagasya Dheemahi.
The opinion of these teachers that the manifested word or Vaikhari in a body (of human
being)alone is Saraswathy and students(Maanavaka) need know only that is not correct
according to the Upanishad and Sankara.Sankara opines:-Gayathri itself is Savithri.Teach
Gayathri only which is Savithry too.Gayathri is Praana.When it is taught Vaak,saraswathy,
Vaikhari,all praana ,everything is being attained by Maanavaka.He uses the term Maanavaka
which is a Tamil word for student. And instead of saying the student attain all ,he says
everything is Samarpitham in student by Gaayathri teaching. The Guru who teaches Gayathri
is dedicating all his knowledge for posterity in his disciples for protection of all worlds, all
vidya and all praana of all beings and such a beautiful concept can come from a sarvagna
LokaGuru. The entire wealth of the world as an award or gift will not equal even one pada of
Gayathri ,because of this great value .
Manthra 6
Sa ya imaamsthreemlokaan poornaan prathigrihneeyaath somyaa ethath prathamam
padamaapnuyaadatha yaavatheeyam thrayeevidyaa yasthaavath prathigrihneeyaath somyaa
ethad dwitheeyam padamaapnuyaadatha yaavadidam praani yasthaavath prathigrihneeyaath
sosyaa ethathritheeyam padamaapnuyaadathaasyaa ethadeva thureeyam darsitham padam
parorajaa ya esha thapathi naiva kenachanaapyam kutha u ethaavath prathigrihneeyaath
If one gets the three worlds it is only the first paada 1/4th of Gayathri.If one gets the
thrayeevidya it is only the second 1/4th of Gayathri.If one knows all life and beings it is only
the third 1/4th of Gayathri.It is difficult to attain the 4th which is thureeya ,darsitha and
parorajasa .Who can get such a gift and from whom (except the Gayathri herself)?
1.Knowledge of earth and its laws .Knowledge of solar system and its laws. Knowledge of
the anthariksha and its phenomenon as meteorology and its effects on beings on earth. If one
learns these one is learning 1/4th of Gayathri.Thus classical astronomy, relativistic and
quantum astrophysics and origin of universe etc is the first paada of Gayathri alone.
(Jyothisha, Kanaadavaiseshika,and kalpa and yuga ganitha etc ).This is Jagrad state
of Viswan.
2.The three veda and the literature,music,its aesthetics and grammatical laws , language study
,Bharatham (iyal,isai,naatakam)and all 64 arts and sciences come under the para and apara
vidya series .This scholarship is only the second 1/4th of Gayathri..This is the sandhya or the
swapna state of Thaijasa where one gets Apoorvavishayagrahana .
3.Knowing botany,zoology,medical knowledge,ecology and its effects and how life is
originated etc come under the 3rd 1/4th of Gayathri.Also the anatomy, physiology and
functioning of living organisms,origin of species in origin of time etc belong to this .In
sushupthy state of Pragnan one knows oneself.
A person may become master in one or part of one of these .Or he may become proficient in
all these branches (all the three pada .That is 3/4th of Gayathri). Even then the 4th pada of
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Parorajasa remains to be conquered. And that only gives the gnaanachakshu in perfection as
an integrated outlook through internal eye (yogachakshu)and for that only meditation or yoga
helps and for that one needs sathwikabala .
Manthra 7
Thasyaa upasthaanam gaayathryasyekapadi dwipadi thripadi chathushpadasi na hi
padhyase Namasthe thureeyaaya darsathaaya padaaya parorajasesaavadomaa praapadithi
yam dwishyaadasaavasma kaamo maa samridheethi vaa na haivaasmai sa
kaama:samridhyathe yasmaa evamupathishtathehamada:praapamithi vaa
The Upasthaana for that is the Manthra:-Gayathri,the one who is Ekapadi, Dwipadi, Thripadi,
Chathushpadi and without any pada,It is impossible to attain you. The Thureeyapada,which is
perceivable, The Parorajase,Namaskaram to you. Do not attain that (Asou).Do not give
wealth of desires (kaamasamridhi)to those who hates (others).For those who meditate for
getting that(vengeance) kaamasamridhi should not happen. Let me attain you. This is a
manthra addressed to Gayathri by an unselfish Rishi. Upasthana means Upethyasthaanam or
Namaskaranam.So this is the namaskaaramanthra to Gayathri. She is addressed as Ekapadi
(the Thrailokyapadam),dwipadi(the thrayeevidya), thripadi(the praana) chathushpadi
(thureeya) and also as without any pada.(nirvikalpa). Only four pada are known to the
upaasaka of Gayathri. Beyond that Gayathri is Apadi and that nirupaadika state is unknown
to even the upaasaka.That paramaparamapada without any pada is unattainable to all. That
can be only cognized by negation “This is not that, not that” or by an exclusion principle ,not
by direct perception. That paramapada is to be given a namaskara .one cannot attain it with a
physical body.
Asou :-indicates all enemies like emotions which cause obstacles to the upasana.They should
not increase .If kaamasamridhi is given to one with anger, with envy, with greed etc the entire
world will be destroyed by them. Therefore their kaama or deires should not be increased.
Should not be fulfilled. The desires should not increase in me,(the meditator)as well as for
whom I meditate(the entire world) because desires leads to sorrows. To reduce sorrows of the
world is my dhyana .Therefore reduce kaama or desires of this world is the prayer. I am
praying for bliss of entire world of creation.:-
Loka samastha sukhino bahvanthu.For fulfillment of that desire ,and for the welfare of entire
universe make my meditation fulfilled and let me attain you,O,Gayathri .This is the prayer in
this manthra.
Manthra 8
Ethadwa vai thajjanako vaideho budilamaaswatharaaswimuvaacha yannu ho thad
gaayathreevidbrooyaa katham hastheebhootho vahaseethi mukham hyasyaa:samraanna
vidaamchakaarothi hovaacha thasyaa agnireva mukham padi ha vaa api
bahwivaaagnaavabhyaadadhyathi sarvameva thath samdahatyevam haivaivamvid yadyapi
bahuiva paapam kuruthe sarvameva thath sampsaaya sudha:pootho ajaro
amritha:sambavathi
About this Janaka,king of Videha told to Budila ,son of Aswatharaaswa. ” Everyone say you
are a knower of Gayathri .But then how do you wear (universe0as Hasthi(elephant)?
He answered.” Because I do not know its face”.
Janaka:-Agni is its face. How much fuel you put in, the agni digests all of it. Whatever
impurities are there ,dedicated in it, all of them become burned and pure ,and amritha,and
ajara(without old age ). Budila confess that I have not known one organ of Gayathri.Because
of Ekangavikalathwa(deficiency of one organ) of the face ,he had not known the face of
Gayathri.Only if one know the all-devouring fiery face of Gayathri,ones words and thoughts
become purified and always energetic and young and eternal and ever enlightening because
only then one becomes one with Gayathri(thanmayatha).All objects however impure they are
burned and purified by fire and similarly by dedicating everything in the fire of Gayathri ,one
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is purified of all impure thoughts, words and deeds. Budila was a scholar of all sciences and
arts but had not achieved this purity.
Therefore ,he had not known that Energy mandala of darkness beyond which all sphota
happen and creativity unfolds and expansion and contraction happen continuously and
simultaneously and where origin, sustenance and Destruction (srishtisthithisamhara)happen
simultaneously . That Jyothishchakra has to be worn in ones heart as “Sathyenothambitham
chakram”as the most sudarsana(beautiful and auspicious to be seen).Then go beyond it into
the paramaparamapada that is parorajasa with blessings of the parasakthy.That blessing was
given to me by the Goddess even as I was an infant and Namovaakam to her !! The eight
elephants (ashtadiggaja)as vaahaka or carriers of the universe is a puranic concept. The Gaja
and Jya are used interchangeably when we utter Astadigjya .(Puranic and Jyothisha concepts
merge mathematically in a story form).If we know the hastha(measurement)of that Jya (sines
)we know the plane of the classical astrophysics only. The real truth is above that .There is no
intentional journey into the jyothis of the jyothis.It is already there within us as a swabhava or
nature . Coming to own experience that chathurthapada of Parorajasa was visualized in my
swapna /sushupthy state even when I had been an infant. Without knowing what it means,
what the depth is, that unforgettable experience engulfed me in a silence and a creativity of
its own. The first poem I wrote on it was “Death” at the age of eight. Then without any
conscious effort, I was propelled to learn about Zoology, Botany and Medicine and to teach
and do research in that field (as profession).That was the 3rd paada.Then by Gods grace I had
a good fortune to come across the real meaning of my childhood darsana as that of Gayathri
and thus started a learning of astrology and astronomy, and mathematics related to it .
Philosophy and love of literature and music had been in me right from infancy .Thus the
entire yajna of life had been upaasana of Devi Gayathri,Of Devi Vidya as Saraswathy .All
other experiences of mundane life had been insignificant .Life itself has become a science
and an art. A poem and music with Gayathri as its Chandas.
Om Namo Bhagavathe Vaasudevaaya.
OM.Bhoor Bhuva Swa:
OM.Thath Savithurvarenyam
Bhargo devasya dheemahi
Dheeyo yona prachodayaath
Paro raajasi saaavada :
OM THATH SATH
OM.
Brahmana 15 Sooryaagniprarthanaa Brahmana
A human being who does integrate gnana and karma attain the energy world of the sun in the
end. That mandala of Thureeya of the sun is Gayathri.This Brahmana is the Upasthaana for
that .There is only one manthra in it and it is the most famous manthra “Hiranmayena
paathrena”.
Manthra 1
Hiranmayena paathrena satyasyaapihitham mukham.
Thathwam pooshannapaavrinu satyadharmaaya drishtaye
Pooshannekarshe yama suryam praajaapatya vyuha rasmeen
samooha thejo yathe roopam kalyaanathamam thathe pasyaami
Yosaavasou purusha:sohamasm Vaayuranilamamrithamathedam bhasmaanthamsareeram
OM kritho smara kritham smara kritho smara kritham smara
Agne naya supathaa raaye viswaani deva vayunaani vidwaan
Yuyodhyasmajjuhuraanameno bhoomishtaam the nama ukthim vidhema
By a golden pot ,the face of Truth is covered.Pooshaan,Remove it. Let me see the dharma of
satya.Pooshaan,Ekarshe,Yama,Surya,Prajapathy,Do reduce the groups of your rays .Let me
 796 
 

view your most auspicious form. I am that purusha.Let the vaaayu become amritha in winds.
Let the body be ashes. OM,Kratho,Remember my kritha(deeds).Kratho,Remember.Kritham
remember.Agne,Lead us through good paths of night(darkness). Viswedeva, Know mental
states. Remove all our impurities. I dedicate several(bhooyishta =samridha)mature and
prosperous words of Namaskara to you. Gayathri has prathishta in satya.That face is covered
and hidden from view by a golden pot or mandala of golden rays. That covering of fields of
energy is also Gayathri and to get it uncovered she herself has to bless us. To see the apada
state of the sun, the savitha himself has to give blessing. Since the eye is unable to cross the
field of rays of sun one cannot perceive sun directly .Therefore that field has to be reduced or
contracted or shadowed .They have to be withdrawn into oneself. When everything is
withdrawn into oneself in a meditative trance ,when all the rays are withdrawn, all coverings
being removed, all impurities being burned in that energy field ,one with clear intellect and
mind see or perceive Athmajyothi within and without in everything as energy alone. Let me
see that eternal light within me as that dharmadeva of Satya,as the soothradhara of the
functioning of this Dharmachakra as kaaalachakra ,as Sudarsanachakra .Gayathri is having
prathishta in that Rasichakramandala(field of zodiac)which is being kept functioning by that
dharmadeva and let me perceive him /her within me . The prayer is first addressed to sun as
the pooshaa(one who gives nourishment for growth of all beings or living things).The other
synonyms of the savitha includes Yama or Kaala or dharmadeva(samyami,time ).Only when
the solar system and its leader the sun ,withdraw its rays and allow us to perceive its laws
(dharma)by samyamana we are able to perceive truth or dharma of everything. When we are
faced with the heat and light of truth of death (yama) we face truth and dharma only.Surya is
here called Ekarshi(one rishi who travels alone ,one with a single ray all other rays being
withdrawn into that).Surya Ekaaki charathy. Surya is called a Sushtu here by Sankaracharya.
When I read that I remembered my mother always calling me a sushtu during my childhood .I
had an impression that my mother was scolding me by that name .But when I read Sankara’s
words I was so thrilled .My mother had given me the most desired name by calling me by
that nickname. What is a sushtu? Sankara explains that a sushtu is the most pure one.Surya
who withdraw all Rasa, all rays, all praana and dhee (life and intellect)of all praani(beings
with life) and still remaining blemish less is Sushtu because of that quality. That form which
has withdrawn all rays and all senses all praana into oneself, into ones own Athmathejas ,and
is the form of Sudhakaivalya(pure kaivalya)of a yogin is the most darsaneeya (to be seen)
pure form.Athman which ahs withdrawn all energy of indriya(senses)all vyahrithy as
Thriloka,is that sudhakaivalyaroopa. The upanishada or secret of Ahar and Aham was said
before. The oneness of Adityachakshushapurusha were also said before. Now it is the
practice and experience of it by oneself in this manthra. In Tamil and In Malayalam Ahas or
Sun denoting day is called Naayiru and aham or I is Naaan (Njayiru and Njan) which has two
syllabi Nja and na which are the syllables in Gnaana also. And both jna and na have a
numerical symbol of poojya or zero so that ,
Ahar=Aham
Njayyiru=njyaan
The sprouted paddy also is a njaaru in Tamil and Malayalam. Is the same equation .Vararuchi
has said Ne jne Gneyam Poojyam about this mathematically in his vakyam padhathy on
astronomy. When I merge in amritha, in the SatyaBrahman my praana merge in the cosmic
praana that is amritha.My body become ashes (bhasma)and merge in the elements . When I
die ,during my last days ,let all my good deeds be remembered. Let the unknowingly and
knowingly done bad deeds be burned and destroyed so that they will not harm society and
world. Let the fire of knowledge(and of the funeral pyre)lead me to the most bright
dharmamarga of the Sunlight. That Savitha ,who is the witness of all the beings and their
mind, word and deeds and for thoughts ,functions and communications of all types lead me
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through the path of dharma and truth . Life is only an interval between death and birth. The
Goddess of Satya,I have reached the end stage of that yagna of life which I had made a
dedicated effort to serve and praise and know you alone. Now my physical body is weak and
cannot do the kriya and paricharya(rituals of day to day functions)for your sake. Therefore ,
Kratho,Remember my past services and my good deeds till this date.I cannot speak clearly
and properly and praise you now, because my thoughts, memory and my organ of speech has
become weakened by old age now. Therefore I am not giving you namskara with my organs
of motor function or by organs of speech or any physical sense .I do namaskara now with that
jyothis which is well integrated at my hearts tip (Hridayagra)where all the energy is now
concentrated(in last journey)and with that I remember you as Me ,I am You, I am
remembering me as you and you as me with no difference at all. I do namaskara to this
glorious moment of our Union as ONE .I do namaskara to the dharmadeva of Mrityu for
giving me this experience.
Om kratho …smarakritha…smarakratho smarakritham..smara….
Thus remembering the Self (Athman)as Brahman and merging in Cosmic Athman ,even in
night/darkness knowing ones way as in Ahas(day) ,one lives and dies and gives plentiful
namaskara to that dharma with purest of the pure mind and intellect in life and death alike ,in
sorrow and pleasures alike.

Chapter 6
Brahmana 1 Praanasamvaadabrahmana.
Gaaayathri is Praana.She is Jyeshta(eldest)and sreshta(greatest).Why is Prana jyeshta and
sreshta? Praana was meditated upon as Uktha,Yajus,Saama and Kshathra before. What was
not discussed before was the visishtaphala( greatest fruits)of Pranopaasana.They are given
here. The eldest is an adjective one gets by age or chronology. But one can get this position
by Icha (will power )also . How? By own willpower attaining Praanavidya ,before any one
else ,one becomes the eldest or Jyeshta by Gnaana.The first is vayonimitha jyeshtathwa (age
wise)and the second is Gnaananimitha(knowledge wise) jyeshtathwa.Thus a younger
individual by age can become a Jyeshta by his gnaana acquired before the chronological elder
one.
Manthra 1
Om yo ha vai jyeshtam cha sreshtam cha veda jyeshtascha sreshtascha swaanaam bhavathi
praano vai jyeshtascha sreshtascha jyeshtascha sreshtascha swaanaaam bhavatyapi cha
yeshaam bubhooshathi ya evam veda
The one who knows the Vasishta become Vasishta among the own people . Vaak is Vasishta.
The one who knows this become vasishta among own people as well as other people . The
fruits of ones knowledge is dependent on the darsana or viewpoint. Only one who knows the
Vasishta vaak can become vasishta.Sankara explains:-
Vaasayanthy athisayena vasthevaithy vasishtaa.
Vaagmino hi dhanavantho vasanthyathisayena.
Vasishta is one who lives wonderful bliss experience. The vaagmi (one who is a best
communicator and knower of vaak)is the one who lives like that with wonderful wealth of
vaak and its bliss. Chandogya Upanishad has the same manthra(6.2).There also Sankara has
said that:-
Vagwinohi purushaa abhibhavanthyanyaan vasuthamaascha .
Vaak is the wealth which is above all other types of wealth.Vaak is that Ishatakaamadhenu of
Vasishta which makes him a vasishta. We know Vyasa was the one who did codification of
veda at the end of Dwaparayuga.The Guruparampara of Vyasa starts in Vasishta who lived in
Threthayuga. We saw in the beginning of Khilakanda the name of Kouravaayani and his son.
The one who gave rise to the race of Kourava is Vyasa .It is like this :-
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Vasishta----Sakthy-----Parasara---Vyasa---His sons Dhritharashta ,Pandu and Vidura ,and

Suka .Thus the parampara of chronology as sons and disciples (who learned veda from him)
are all Vasishta by Guruparampara . (kourava and pandava races thus originated from Vyasa).
Manthra 2
Yo ha vai vasishtaam veda vasishta:swaanaam bhavathi vaag vai vasishtaa
vasishta:swaanaam bhavatyapi cha yeshaam bubhooshathi ya evam veda
The one who knows Prathishta is having prathishta in Sama and in Durga.Chakshu is
prathishta.By chakshus is one having prathishta in sama and durga.The one who know this is
having prathishta in sama and durga . Prathishta is fixity.Sama is balanced or equal and also a
samvatsara or cosmic year. In balanced samathala (plains as plane)and in time which is sama
or balanced (both space and time)with fixed intellect and mind and with bliss one lives
naturally. This is so in times of pleasure and happiness. Mind seem balanced when happy
things occur. But when a time or need arise to face difficult situations in life ( like living in
poverty,famine,natural calamity ,other adverse conditions)can one remain balanced in mind
and intellect without affected by pain or pleasure ,without being depressed or egocentric and
proud ? Can one be fixed in ones dharma whatever life situation demands ? Only then he is a
person who has attained prathishta in dharma. Why is prathishta an eye? Because a blind
person may fall when there is an obstacle on path. But a person with a dharma as eye will not
falter or fall from path and that dharma itself is his/her eye .It is that internal eye which keeps
us fixed in dharma and satya .
Manthra 3
Yo ha vai prathishtam veda prathithishtathi same prathithishtathi durge chakshurvai
prathishtaa chakshushaa hi same cha durgaa cha prathithishtathi prathithishtathi same
prathithishtathi same prathithishtathi durge ya evam veda
One who knows the sampada attains whatever is desired.Srothra is sampada.All veda have
sampada in srothra. Here what is said is the wealth of knowledge . The veda is learned
through sruthy and through listening(ears). The meaning of sampada in astronomy was
explained earlier so it is not repeated here. Sound and light are one in sampada.
Manthra 4
Yo ha vai sampadam veda samhaasmai padyathe yam kaamam kaamayathe srothram vai
sampaschothre heeme sarve vedaa abhisampannaa:samhaasmai padyathe yam kaamam
kaamayathe ya evam veda
One who knows Aayathana becomes aayathana of swajana and others..Manas or mind is the
aayathana or abode. Or the place where one depends or dwells.
Mind is the abode of all sense organs. Therefore senses depend upon mind as their
aayathana.If one knows psychology and has parachithagnaana ,he/she is consulted by others
with their problems and he/she becomes a place where one can unburden all worries safely
and get relief. Thus a person with knowledge of mind become a consoling and problem
solving person on whom others depend.
Manthra 5 and 6
Yo ha vaa aayathanam vedaayathanam swaanaam bhavatyaayathanam janaanaam mano vaa
aayathanamaayathanam swaanaam bhavatyaayathanam janaanaam ya evam veda (5)
Yo ha vai prajaathi veda prajaayathe ha prajayaa pasurbhi retho vai
prajaathi:prajaayathe ha prajayaa pasubhirya evam veda
One who knows Prajaathy gets praja and cows.Rethas is prajaathi.Knowing it one gets
offsprings and cattle. Knowledge of prajanana(reproduction)and its best methods one get
good and strong progeny of oneself and of the cattle. To get good genes good cattle are
crossbred. Similarly to get good progeny one has to select couple from good family and with
good health .Thus the praja or child/subject of a nation become pithrumaan and mathrumaan
(good parents0and acharyavaan(with good Guru in a good Guruparampara).Therefore
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knowledge of Rethas(semen)and its powers and of selection of rethas for good progeny and
for good parampara was decided. The word Prajaathy has two words in it.Praja and Jaathy
.The race of the child is thus an integrated quality which can be selected by selecting the
family and the strong gene .It cannot be considered as a foolish custom but an attempt to
create a 100 % sathwik and good society of good people and scholars and well developed
society of good citizens.(Though it deteriorated to just a custom now).Not only humans but
the cattle need this care and selection shows the scientific outlook of the agro economical
society of India and its first creators .Best quality land, best quality seed, best quality manure
and enough rain and protection from weeds and pests is the secret of prajaathi or good
production and reproduction. If that had deteriorated to a superstition from a scientific
concept ,we have to analyze the causes for that deterioration only .And increase of ignorant
people and suppression of learned people (in Kaliyuga)is one of the main reasons according
to our scriptures.
Manthra 7
The heme praanaa aham sreyase vivadamaanaa brahma jagmusthadvochu:ko no vasishta
ithi thadwovaacha yasmin va uthkraantha idam sareram paapiyo manyathe sa vo vasishta
ithi
These praana had an argument between them on who is greater among them. Each thought
and said “I am the greatest “.They asked Brahman.” Who among us is the Vasishta?” “That
one when he goes up(uthkramana)this body is considered as dead and full of sins is the
vasishta” When the Vasishta does Uthkramana ,Kesava becomes mere sava.(God becomes
dead corpse only).That one can be said to be Vasishta was the reply. So they started to do
experiments .
Manthra 8
Vaagdhochakraama saa samvatsaram proshyaagatyovaacha kathamasakatha madrithe
jeevithumithi the hochuryathaakalaa avadantho vaachaa praanantha: praanena
pasyanthyaschakshushaa srunuantha:srothrena vidhwamso manasaa prajaayamaanaa
rethasaivamajeevishmethi pravivesa ha vaak
First vaak did uthkramana.It came back after one year.” How did you live without me”. .Like
a dumb person live with praana,see with eye, hear with ears , know with mind, and create
with semen though silent ,we lived. So vaak entered body and proved that vaak is not
vasishta. Then why was it said “Vaag vai Vasishta “previously?In that context ,the vaak was
paraavaak or agni of praanathejas.Here it is only the vaikhari of the organ of speech or
larynx. Vaikhari is only a cheshta or function of the vaagindriya (larynx and vocal cord)
but paraavaak is not that cheshta alone .
Manthra 9
Chakshurhochakraama thath samvatsaram proshyaagatyovaacha kathamasakatha madrithe
jeevithumithi the hochuryathaandhaa apasyanthaschakshushaa praanaantha:praanena
vadantho vaachaa rinuantha:Srothrena vidhwaamso manasaa prajaayamaanaa
rethasaivamajeevishmethi pravivesa ha chakshu:
Then eyes did uthkramana and after one year came back .Till then ,like a blind man ,does all
the other functions (live with praana,speak with vaak,hear with ear, know with mind, create
with semen etc) everything happened as before. Thus eyes were proved not to be vasishta.
Manthra 10&11 and 12
Srothram hochakraama thath samvatsaram proshyaagamyovaacha kathamasakatha madrithe
jeevithumithi the hochuryathaa badhiraa asrunuantha:srothrena praanantha:praanena
vadantho vaachaa pasyanthaschakshushaa vidhwaamso manasaa prajaayammaanaa
rethasaivamajeevishmethi pravivesa ha srothram(10)
Mano hochakraama thath samvatsaram proshyaagatyovaacha kathamasakatha madrise
jeevithumithi hochuryathaa mugdhaa avidwaamso manasaa praanantha:praanena vadantho
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vaachaa pasyanthaschakshushaa srunuvantha:srothrena prajaayamaanaa

rethasaivamajeevishmethi pravivesa ha mana:(11)
Retho hochakraama thath samvatsaram proshyaagatyovaacha kathamasakatha madrithe
jeevithumithi the hochuryathaa kleebaaa aprajaayamaanaa rethasaa
praanantha:praanena vadantho vaachaa pasyanthaschakshushaa srunavantha:srothrena
vidwamso manasaivamajeevishmethi pravivesa ha retha:(12)
In this way in orderly fashion ears, mind and semen did uthkramana each for one year, and
came back and saw that none of them were vasishta.Then the last chance was that of praana.
Manthra 13
Atha ha praana uthkramishyan yathaa mahaasuhaya:saindhava:shadveesasankoon
samvrihedevam haivemaan praanaan samvavarha the hochurmaa bhagava uthkrameethi vai
sakshyaamastwadrithe jeevithumithi thasyo me balim kuruthethi thadhyethi
Praana was about to do uthkramana.Like a great horse of the Sindhudesa ,it was trying to
pluck the sanku(yoopa or pillar)to which it was bound ,and all the other senses in unison
requested:-Bhagavan,do not do uthkramana.Without you, we cannot exist.” “In that case ,give
me the Bali (tribute).
Yes .We will give.
Though this praaanasamvaada is a imaginary dialogue ,how a scholar should do an
experiment and find out truth is discussed as a method of testing truth and is therefore
important ,says Sankara.It is interesting ,because in modern research each parameter is tested
in this way and an exclusion principle is applied and that method was known to Sankara .
Sankara says it is not as a literary meaning that each organ went off from body for one year is
to be understood. That is only a dustharkka.(Unnecessary argument).This is to prove by a
thought process how Praana is important than other senses and how all other senses depend
upon praana .Analytic way of proof is given here. Just think. Can I survive without eye,
without ear, without semen, without mind, without any organ, without praana ?The answer is
selfexplanatory.If prana remains no one will destroy the body as a sava(corpse)or a impure
thing(paapeeyam) .It remains a Kesava.Once praana leaves it is immediately destroyed by our
own loved ones as a Sava or a impure paapeeya .So Praana is vasishta is proven.
Manthra 14
Saa ha vaaguvaacha yad vaa aham vasishtaasmi thwam thadvasishto aseethi yad vaa aham
prathishtaasmi thwam thathprathishtoseethi chakshuryatha vaa aham sampadasmi thwam
thad sampadaseethi srothram yad vaa aham aayathanamasmi thwam thadaayathanamaseethi
mano yad vaa aham prajaathirasmi thwam thathprajaathiraseethi rethasthasyo me kimanna
kim vaasa ithi yadidam kinchaaswabhya aakrimibhya aa
keetapathangobhyasthathennamaapo vaasaithi na ha vaa asyaaanannam
jagdham bhavathi naanannam prathigriheetham ya evamethadanasyaannam veda
thadvidvaam sa:srothreeyaa aasishyantha aachaamantyasithwaachaamantyethameva
thadanamanagnam kurvantho manyanthe
Paraavaaak as praanasakthy said:-Since I am vasishta,You are that vasishta.:
Chakshus said:- Since I am prathishta ,you are that prathishta.
Ears said:-Since I am sampada ,you are that sampada
Mind said:-Since I am aayathana you are that aayatahana.
Rethas said:-since I am prajaathi,you are that prajaathy.
Praana asked:-What is the annam(food)for me and abode for me who has all these qualities?
“That annam (food)which is annam for all ,for cattle,dogs,for worms, for insects, for bees and
butterflies and for all live forms is your annam or food. Your abode is Aapas or waters. Thus
,if know the annam of praana ,everything is annam .There is nothing except annam .Whatever
he receives is annam only. The knowers of veda drink water before and after food. That is the
aavarana or covering which makes Annam Anagnam(not naked). For one who knows that
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everything is food for praana ,everything is annam .This may be misinterpreted as everything
can be eaten .To remove such a misunderstanding Sankara says a lot .In 14th Brahmana the
agnimukha of Gayathri which is never satisfied with fuel or annam was said. That agnimukha
of the paraavaak is here mentioned again. It is that Vaiswanara agni which is residing as
biological energy in the human and animal bodies ,in all living beings. But if we eat anything
and everything our body revolts we get indigestion and diseases. So there are things which
are poisonous and toxic to living things and they have to be avoided.
If whatever is Praana’s annam in literary sense, why not those people does not take the word
that aapas is the vasthra of praana also in literal sense. If everything can be eaten is the
meaning of the first, then the meaning of the second becomes one need wear nothing but
water as dress. Why don’t they accept this also ? The meaning of the saying that there is
nothing but annam to be received is that they receive only that much annam for
praanasandhaarana (for sustenance of the life).They do not need or receive anything more
than that from anyone .That is the charya of the sanyasin who follow Unchavrithy and live a
life of Bhikshamdehi and are ahimsavadins.

Brahmana 2 Karmavipaaka Brahmana.

At the end of 7th chapter Agni,the integrater of gnaana and karma was requested to show the
path of light as “Agne,Lead us through the good paths “or supatha.There are several such
good paths .All of them are paths acquired by different people by their karmavipaaka.
Here,for the upasamhara of all gathy (journey, movement)of all samsara ,those paths are
mentioned. For that first one has to see the samsaragathy .And then break the bondage of
it.Samsaragathy is due to karmavipaaka or maturity of ones karma. The karma include the
natural karma, the scientific karma, and the karma done with and without knowledge of
karma. In the story of prajapathy (1.3.1)and his different types of children we saw the effects
of swabhaavikakarma or natural karma due ones guna (thriguna). When the three types of
annam or food were discussed ,the scientific karma with knowledge of it was being
mentioned. When Brahmavidya begins all such differences and categorizations ,
classifications disappear. By karma one gets pithruloka.By vidya and by karma having vidya
one gets devaloka.Which path leads to Pithruloka and which to devaloka?In the
khilaprakarana that is being said. It is in the end of a text the conclusion or upasamhara has to
be said. The upasamhara or end of samsara is the goal of Upanishad. Therefore the
sasthra concludes with upasamhara of samsara. It was already said that amrithathwa is not
possible with karma. But the cause of that statement was not said. This part tries to give that
cause. The method of achieving the path of Utharaayana is by perceiving the great panchagni
or the five fires is said here.
Manthra 1
Swethakethum vaa aaruneya:panchaalaanaam parishad aajagaama sa aajagaama jaivalim
pravahanam parichaarayamaanam thamudeekshyaabhyuvaada kumaaraa 3 ithi sa bho 3 ithi
prathisusraavaanusishtonuasi pithrepyomithi hovaacha
Swethakethu,son of Aruni went to the parishad of the Paanchaala.He approached Pravahana,
son of Jeevala ,who was being attended by several parichaaraka (assistants).He asked:-
Kumaara,Havent you been instructed properly by your father?
Yes.
Manthra 2.
Vethya yathemaa:prajaa:prayathyo viprathipadhyathaa 3 ithi nethi hovaacha
vethyo yathemam lokam punaraapadhyanthaa 3 ithi nethi haivovaacha
vethyo yathaasou loka evam bahubhi:puna:puna:prayadbirna sampooryathaa 3 ithi nethi
haivovaacha
vethyo yathithyaamaahuthyaam huthaaayaamapa:purushavaacho bhoothwaa
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samuthaaya vadanthi 3 ithi nethi haivovaacha vethyo devayaanasya vaa patha:prathipadam

pithruyaanasya vaa yath krithwaa
devayaanam vaa panthaanam prathipadyathe pithruyaanam vaapi hi na rishervacha: ritham
dwe srithi arinavam pithrunaamaham devaanaamutha martyaanaam thaabhyaamidam
viswamejath samethi yadantharaa pitharam maatharam chethi naahamatha ekanchana
vedethi hovaacha
“Do you know where these praja(children/subjects)go when they depart(die)?
No.
“Do you know how they come back to this earth again?
No.
Do you know why that loka is not filled by those who again and again depart
continuously?
No.
When Aahuthy of aapas is done ,after how many aahuthy ,it is born as the purusha with vaak
?Do you know that?
No.
How does one reach the path of devayaana and the prathipada path of pithruyaana?We have
heard the rishivakya that there are devayana and pithruyana and whoever goes through them
are in the path of dharma and are between mother and father. Do you know that?
No. I do not know any one of them.
These questions and the story was discussed in Chandogya Upanishad commentary
“Suvarnam Veda”. The last portion alone did not come there. So we will discuss it here. The
devayana and pithruyaana are between mother and father. One meaning is that it is between
the dyaava and prithwi (heaven and earth) in the cosmic andakapala (eggshell).It is a bardo or
interval between these two. In between or middle is the interval spacetime of anthariksha.
Another meaning is that the birth of each child or being is between a male and a female
principle. When they unite without an interval between them a new devayana or heavenly
path is opened up. A new lineage of successor is added to the pithruyaana.Sankara as
sanyasin does not say this directly. But everyone know that even his Avathara has to take
between a mother and father .Each sanyasin has to be born in samsara between a mother and
father. The new creators of Dharmapatha ,(whether they be Krishna.Rama, Budha or Sankara
or Christ or anyone else) and leads followers through that dharma has to start from Mithuna
or union of a couple. Entire khilakhanda is the section for a mother and her union to beget a
child as the new pathfinder .The vansaparampara also show each rishi with the name of their
mothers race or gothra because of this. Madhukanda and Munikanda was also for women like
Maithreyi and Gargi. They were Brahmavadini ,avadhoothi and sanyasini scholars of truth
and Brahman. These two sections dealt with gnanakhanda and the third section deals with
karmamarga of samsara and of grihastha.Therefore in khilakanda we find women of
sthreepragna like Karthyayani who wants to beget children by union.
Thus we have the heroines of Yajnavalkya in the three kaaanda are:-
1.Madhukaanda:- Maithreyi
2.Munikhanda :-Gargi and Maithreyi
3. Khilakanda :-Karthyayani (who begets children in him)
Upanishad says:- Yadantharaa pitharam maatharam
In Sankarabhashya also we find “Pitharam maatharam”.Both have not used the term
“Pitharou”as Kaalidaasa had done in the opening verse of the Raghuvansa. So that ,there is
no controversy among the feminists to be raised about the usage!!
Manthra 3
Athainam vasatyopamanthrayaanchakrenaadrityavasathim kumara:yaduvaacha sa
aajagaama pitharam tham hovaachethi vaava katham no bhagavan
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puraanusishtaanavocha ithi katham sumedha ithi panchamaa prasnaan

raajanyabandhurapraaksheethathonaikam chana vedethi kathame tha itheema ithi ha
pratheekaanyudaajahaara
The king invited him to stay there with him.But the Kumara did not respect that back quickly
to his father. He asked his father. “What you told me before ,that you have instructed me fully
was not true”
“Tell me, son ,who has a good intellect “.
“That Raajanyabandhu asked me five questions .And I could not answer any of them”.
“What were they ?”
He repeated all of them to his father.
Manthra 4
Sa hovaacha thathaa nasthwam thaatha jaaneethaa yathaa yadaham kimcha veda sarvamaha
thathubhyamavocham prehi thu thathra pratheepya brahmacharyam vatsyaava ithi
bhavaanena gachatwithi sa aajagaama gouthamo athra pravaahanasya jaivaleraasa
thasmaa aasanamaahrityodakamaaahaarayaanchakaaraaya haasmaa
arghyam chakaara thamhovaacha varam bhagavathe gouthamaaya dadma ithi
The father said:-son, believe me. I had instructed what all I had learned. Let us go there
together and become Brahmacharins there and learn from him.
The son said.” You go alone. I am not coming”. Thus Gouthama went to PravahanaJaivali
alone. The kinggave him a seat and with water gave arghya and welcomed him. Then he
said:-To Bhagavan Gouthama I give a boon”.
This is significant. From the reaction of Kumara and the coming of Gouthama after that ,the
king had rightly guessed the purpose of his visit is for knowledge. So immediately after
welcoming him with arghya he gives with water ,the boon of Gnana to the rishi ,though he is
a Brahman and he himself a Kshathriya.
Manthra 5
Sa hovaacha prathijnaatho ma esha varo yam thu kumaarasyaanthe
vaachamabhaashathaasthaam me brooheethi
“You have given me a boon. Tell me the meaning of the words you spoke to my
Kumara.
Manthra 6
Sa hovaacha daiveshu vai gouthama thad vareshu maanushaanaam brooheethi
Gouthama,that is a divine boon. Ask for human boons.
The king is speaking as Yama did to Nachikethas and trying to test him with human
wealth .That is a test to know the desire of the disciple in getting gnaana .
Manthra 7
Sa hovaacha vijnaayathe haasthi hiranyasyaapaatham go aswaanaam daaseenaam
pravaaraanaam paridaanasya maa no bhavaan bahorananthasyaabhyavadaanyo bhoodithi
sa vai gouthama theerthenechaasaa ityupaimyaham bhavanthamithi vaachaa ha smaiva
poorva upayanthi sa hopaayanakeertyovaasa
Gouthama said:-You know I have Hiranya(gold)cattle, horses ,maids ,army, and
Paridhaana (clothes and ornaments)in plenty and you too know that. I need only that wealth
which is endless and without any limit .I need only that and do not show miserliness in giving
that.
“Gouthama,in that case desire with theertha (sacred waters).
‘I come to you with that” The ancestors have approached the Guru with these words. Thus
Gouthama was given his upanayana by vaak itself and he started to live with the king. The
story shows a kshatriya used to give knowledge to a Brahmana and also Kshatriya used to get
knowledge from vaisya etc.In such cases Gurukulavaasa was there. But the other formalities
like dakshina, susroosha etc and upanayana were not strictly followed. Sankara points out
 804 
 

this. The request and the giving of vidya in a prathiloma(opposite)direction shows that
Brahmanya was not by janma but by karma and vaasana of knowing Brahman and the effort
taken for it.When one agrees with this ,that itself is a sign of having ended the ego in ones
body, its birth and other physical aspects and having pure Athmagnaana.That is why when
Gouthama,the Brahmana kshathriya and ask for gnaana,and he gives it without upanayana
,susroosha etc , and allows Gurukulavaasa with just a word and a giving of water.
Manthra 8
Sa hovaacha thathaa nasthwam gouthama maaparaadhaasthava cha pithaamahaa yatheyam
vidhyeth:poorvam na kasmimschana brahmana uvaasa thaam tyaham thubhyam vakshyaami
ko hi thwaivam broovanthamarhathi pratyaakhyaathumithi
The king said:-Gouthama,Just as your ancestors were the friends of my ancestors , you be
always my friend and never have ill will towards me. In the past this vidya was not being
meditated or done upaasana by the Brahmins. Yet I will give you this samsaragathy and its
gnaana.How can I deny it to you who so request for it in right earnest? The ancestors of
Gouthama Aruna and of Panchala king were friends (as Drupada and Drona)and were
classmates too. In Brahmagnaana of Brahmana there is no place for gathy at all. And hence
for pithruyana and devayana as two different marga (in advaitha two does not exist).The path
of bardo or devayana,pithruyana and of the middle path is that of kshathriya as householders
and samsarins.This is said in the Bhagavad Geetha also.Budha who advised the middle path
also was a kshatriya prince.
Manthra 9
Asou vai lokognirgouthama thasyaaditya eva samidrsmayo
dhoomohararchirdisongaaraa avaaantharadiso visphulinga asthasminnethasminnagnou
devaa:sradhaam juhoothi thasyaa aahuthyai somo raja sambavathi
Gouthama,those worlds are agni or fire.Aditya is its samith.Rashmi is its dhooma.Ahas is its
flame or archis.The disa or directions are its angara or carbon. The interval disa are its
visphulinga or sparks. In that world the deva do homa with sradha.From that homa,the king
Soma was born. There is a world beyond the sun and solar system. That world beyond solar
mandala of attraction has its fuel (which is being burned)in the sun. Sun is only the fuel for
the agni of worlds beyond the solar system. By that fuel the world beyond are being revealed
and known by us. Sankara says ,like a woman giving nourishment to a male and stimulates a
male. Both as a mother and a couple she stimulates ,gives nourishment and grows his body,
mind,intellect and desires of life. All are delivered by, given nourishment and grown and
desired by woman only .Thus the sun is a female ,the savithri ,Gayathri or saraswathy .The
purusha of the world beyond Adityaloka and the woman as the adityaloka are thus the
purusha as Satya and the Jyothischakra which is uthambitha by the satya and at their union ,is
born the king soma (moon, the plant soma as the eternal life or amritha ).Soma is the lunar
field which attracts earth and its waters and minds of all beings and cause desire of a child
like him in the beings. The desire for increasing vansa awakened by the soma (mind, moon
and food or annam and oushadivanaspathy).Thus Chandravansa is born from Suryavansa and
Agnikula.These three are the three ancestors of all beings –the agni,the surya and the
Chandra. Other meanings like Ahavaneeya ,apoorva etc as associated with agnihothra also
has to be thought of.
Manthra 10
Parjanyo vaa agnirgouthama thasya samvatsara eva samidabraani dhoomo
vidhyudarchirasanirangaaraahuaadanyo visphulingaasthasminnethasminnagnou devaa
somam raajaanam juhoothi thasyaa aahootyai vrishti:sambavanthi
Gouthama,Parjanya or rain is the agni.Cloud is the dhooma and samvatsara is samith
.Vidyuthi is archis,Lightening is carbon, thunder is the spark or vispulinga.In that agni deva
do ahuthi of soma the king with sradha and thus creation starts . The first praja Soma is being
 805 
 

dedicated in the second fire of parjanya to get kaalavarsha and the rain of words (language
and music).When the sudha of soman is being churned ,in every season regularly monsoon
rains do come. And new generation of plants spring up again and again from earth and give
flowers and fruits and seeds and annam /medicines. New generation of life forms and new
children for protection of language,customs,culture are also born by this cyclical repetition of
food and water cycle of sun ,moon,agni with earth.
Manthra 11
Ayam vai lokognirgouthama thasya prithivyeva samidagnirdhoomo
raathrirarchischandramaa angaraa nakshathraani visphulingaa
thasminnethasminnagnou devaa vrishtim juhoothi thasyaa aaaahutyaa annam
sambavathi
This world is agni.Earth is samith.agni is dhooma.Night is archis.Moon is angara
.Nakashathra is sparks. When rain is dedicated in that agni food is formed. Rain is the second
praja and it is dedicated in the earth and thus annam is formed. Whichever sphere is used a s
fuel ,that sphere can get life like this. So the graham which gets rain being bhoomi is the
reason for life here. If the providence decides from tomorrow onwards the rains will be
dedicated on another planet and withdraws from earth, the earth will be just like any other
graham in solar system ,lifeless and hot and dry. Here earth is samith because the cognizing
human beings and other life forms live on earth.
Manthra 12
Purusho vaa agnirgouthama thasya vyaathameva samith praano dhoomo
vaagarchischakshurangaaraa:srothram visphulingaasthasminethasminnagnou devaa annam
juhoothi thasyaa aahootyai retha:sambavathi
Purusha is agni.Open mouth is samith.Praana is dhooma.Vaak is archis.Chakshu is angara.
Ears are sparks. In that agni when deva do homa ,from it is born the rethas or semen. Purusha
is the Athman ,not the male body here. Because open mouth, eyes ,ears ,praana,vaak etc are
there in a human body as well and when the homa is done anda or egg is formed there too.
Therefore purusha is jeevathman here. By giving milk (breast)in the open mouth of a infant
boy or girl, and by feeding him with annam which is nutritious, it is the mother that grow the
child into a mature being capable of producing good rethas(semen and egg)and hence the
deva here is the mother .In the 4th agni as jeevathman,the third praja of annam is dedicated
and new rethas for new generations is created.(the new seed or vansavith).Then how did the
5th agni as female body was derived before the 4th agni ,the jeevathman?The story will be
like whether the egg or the hen was created first.
Manthra 13
Yoshaa vaa agnirgouthama thasyaa upastha eva samilomaani dhoomo
yonirarchiryadantha:karothi thengaaraa abhinandaa
visphulingaasthasminnethasminnagnou devaa retho juhoothi thasyaa aahutyai
purusha:sambavathi sa jeevathi yaavajjeevatyatha yathaa mriyathe
Woman is the agni.Her upastha(perineum)is the samith.The hairs are the smoke.Yoni is the
archis or flame. That which is done within it (union/ intercourse) is Angara or Carbon. The
bliss attained out of it is the spark .When the devas do homa in that agni with their rethas
(semen)a purusha is born. That purusha lives for his lifespan and then disappears. The fifth
agni is woman. Or a female body. The deva who do homa with semen in it are men .And the
purusha born is a child, whether woman or man ,as jeevathman . In 5th fire ,the 4th praja or
rethas is dedicated and then the new creation is again the 4th agni itself and this action
continuing forever is what you call samsara.This is garhastya.In 4th and 5th repetitive cycles
a woman has two roles. One is the mother’s role and the other is the wife’s role. In what view
one see a woman makes a samskara(or culture).The Upanishadic culture see woman in both
ways . Because both requires respectability and love and shared life. The flame of a woman’s
 806 
 

yoni and in it the act of intercourse as a piece of carbon(anagram)and from it the temporary
and silly bliss of sparks of pleasure ,and people who cannot get out of this bondage are
sympathized in the Upanishads. Now we have a whole lot of writers and thinkers who are
concerned only with such emotions and bondages .So we can study their mental picture from
such novels and stories themselves. The real test is not to succumb to such emotions that are
common ,but to be liberated and be lead by a higher sublime goal. How many years a
jeevathman live on this earth? The jeevathman lives forever .But the body has to disappear
from earth after a specified time. How much balance of karma and its effects remain, that
much is the lifespan of a living thing. The lifespan of a grass, shrub and a mighty tree are
different. The lifespan of a ant ,a crow, a bee and a man are different. The lifespan of a man
on earth and a being on the other worlds are different .In this way lifespan in each world and
for each being was calculated by ancients. What does the kith and kin do when a body is left
by the jeevathman within?
Manthra 14
Athainamagnaye haranthi thasyaagnirevaagnirbhavathi samith samiddhoomo
dhoomorchirarchirangaaraa angaaraa visphulingaa
visphulingaasthasminnethasminnagnou devaa :purusham juhothi thasyaa aahootyai purusho
bhaaswaravarna:sambavathi
They carry it to agni.There the agni become agni itself.Samith become samith , dhoomam
become dhoomam,archis become archis ,angharam become angharam ,visphulinga become
visphulinga and in this way each swabhava become that swabhava itself. Into that agni the
deva(relatives)do homa of that purusha.From that aahuthy,is born the purusha with a golden
color (Dharmatha as Bardo).After the five agni(panchagni)come the 6th ,which is the funeral
fire. Funeral pyre is called a Chitha and this dhathu is from same dhathu as Chid.So Chidagni
and chithagni are equated as the cosmic fire(kaalaagni).In lalithasahasranaama the Devi is
called “Chidagnikundasambhootha”.To reawaken all the energies of the chidagni or cosmic
fire of ancestors and create a new child from a yagnakunda is called the Panchagnikarma.This
is what is advised by the king of Panchaladesa here. And kings of Panchala were experts in
this vidya as is shown in Mahabharatha (Drishtadyumna and Paanchali coming out of the
panchagni or yagnagni as new generation of king of Panchala).Hence PravahanaJaivali is also
expert in this karma .The Athmachaithanya of the ancestors who have departed(uthkramana)
is again done Aavaahana (calling back or attracted)to create new generation of Panchajana or
Panchayathana .This is how the departed souls come back as new bodies on earth. And by
which that world is never filled (due to recycling of energy or fire).
Manthra 15
The ya evamethad vidurye chaami aranye sradhaamsatyamupasathe
therchirabhisambhavantyarchishoharahna
aapooryamaanapakshamaapooryamaanapakshaad yaan shanmaasaanudangaaditya ethi
maasebhyo devalokam devalokaadaadityamaadityaad vaidyutham than vaidhyuthaan
purusho maanasa etya brahmalokaan gammayathi the theshu brahmalokeshu
paraa:paraavathovasanthi theshaam na punaraavrithi:
Those who with sradha do upasana of SatyaBrahman in the Aranyaka(forests) become the
Archis (flame)and enter Ahas (daylight or sunray)and from Ahas enter the white half of moon
and from there to the six months of Utharayana , and from there to Devaloka (world of
celestial lights)and from there to world of sun ,and from there to world of vaidyuthy
(electromagnetism).This Maanasapurusha as Vaidyuthipurusha goes to Brahmaloka .They
remain in Brahmaloka for Paaraavatham (endless)years without recycling . Archiraadimaarga
(path of archis):- Archis as the Dharmakaaya ----Ahas ---suklapaksha----utharaayana---
prakaasaloka---- suryaloka—vaidyuthakanthikamandala----sudhorja as Brahmaloka.
This is the course described.
 807 
 

The bioenergy in the dravya(thrimaana)of sareera with its chathurthamaana (4th dimension as
time)is the jeevathma which enters the day, the 15 days period of white half, the 180 day
period of Utharayana,and thus enter the lighted solar orb, and then the sun ,and convert
themselves to electromagnetic energy there and from there go to more subtle (para)energy
field of subatomic level which remains as such for endless years of time. Thus from one day
to endless days is the lifespan of the jeevathman in this course depending upon which path it
takes and where it remains.
Aranyaka:-The two oceans aram and Nyam were discussed in detail in Chandogya
Upanishad. Therefore it is not repeated here. The ancestors of kshathriya who lived in forests
were the first to study this subject. The panchagni with the seven tongues(sapthajihua)were
meditated upon and with the thapas they entered the flame (one of the sapthajihua)which is
dharmakaaya and became one with Parasakthy.(Read Chandogya Upanishad Bhashya
Suvarnam Veda for details).The seven are agni,samith,dhoomam, archis, angara,visphulimga
and sradha.The kings who went to forests were initially grihastha is important here.
SankaraBhashya says :- kim punasthe ya
evam vidur Grihasthaa eva If panchagni are not perceived like this, the people do yaga and
other such karmanushtana and that path is called Dhoomamargam. The bhikshu and the
people who directly enter sanyasa ashrama without grihasthasrama do not know the fifth agni
,woman. Therefore they are not sarvagna.(This had prompted Sankara to know yosha by his
yogavidya).Yet they too enter archiraadimarga.Therefore whether you are Grihastha or not is
not important. The importance is whether you can become one with the flame of light(archis)
the energy itself and know that you are only that and nothing else. If you are a grihastha it is
mandatory that you know the panchagni and the woman. Until you know it ,you will have to
take new births from the fifth agni , the yosha.(The number for this word is 18.Ya is 1 and
sha is 8).The wheel of gathi and aagath(aarohan and avarohan) and repetition of cycles will
be continued forever .Only if a Grihastha know panchagni he becomes free from bondage of
samsara and become archis itself. In scriptures we find the archis or flame of jeevathman
which reach the world of electromagnetic energy is lead by the sons(maanasaputhra)of
Brahma itself and welcomed into Brahmaloka .
( Vidyuthdevathaam praapthaan Brahmalokavaasi Purusho Brahmanaa manasaa srishto
maanasa:kaschidethyaagathwa Brahmalokaan gamayathi-
SankaraBhashya.) The Brahmaloka itself has different planes and only the one who reaches
the uppermost plane has reached a state of no return and this is pointed out by Sankara and
this is seen in YogasuthraBhashya also. In the lower mandala or fields of Brahmaloka ,people
who reach there, remain for kalpa or yuga periods and then come back. The royal kings
accept such Manu and their period as a Manuanthra as a lifespan of one race of human
beings. Sankara says that the lower realms of Brahmaloka are not eternal but their lifespan is
more and the people who come back ,do so after a manuanthra,yuga or a kalpa only (as
avathara).
Manthra 16
Atha ye yajnena daanena thapasaa lokaanjayanthi the dhoomamabhisambavanthi
Dhoomaadraathrimraathrerapaksheeyamaanapakshamapaksheeyamaanapakshaad yaana
shanmaasaan dakshinaaditya ethi maasebhya pithrulokam pithrulokaaschandram the
chandram praapyaannam bhavanthi thaamsthathra devaa yathaa somam
raajaanamaapyaayaswaapaksheeyaswetyevamenaamsthathra bhakshayanthi theshaam
yadaa thath paryavaityathemamevaakaasamabhinishyadhyantha aakaasaath vaayum
vaayorvrishtim vrishte:prithiveem the prithiveem praapyaannam bhavanthi the
puna:purushaagnou hooyanthe thatho yoshaagnou jaayanthe lokaan pratyuthaayinastha
evamevaanuparivarthanthe atha va etho panthaaanou na vidurathe keetaa:pathangaa
yaadedam dandasookam
 808 
 

Those who try to conquer worlds by Yajna,daaana and thapas become smoke(dhooma.In
Tamil Aavi).From smoke they reach the night, dark half of paksha,dakshinayana,pithruloka
,Chandra,and food or annam .Deva become weak or strong according to soma they drink.
When their karma and their effects decrease, from the world of moon, they cross aakaaasa
and vaayu as rain, and fall on earth and become the annam or food. The annam is dedicated in
the agni of bodies of jeevathmans and rethas is again produced. The body of man is dedicated
(homa)in body of woman, and recreation of worlds(of samsara) happen. This cycle repeats.
The one who knows this path repeats pithruyaana .Without knowing this path ,if one lives as
one pleases ,they become worms,flies,and danthasuka(carnivorous) animals. Those who drink
soma fill the pots when it is empty. Similarly the pithruyani or ancestral worshippers create
the races again and again and keeps all races on earth (ecology)so that the earth is ever full of
all biodiversities. The decrease and increase of races is seen here as the vridhi and kshaya
(waxing and waning)of moon .Those who do not keep the cyclical samsara and who destroy
the races are reborn as keeta,pathanga and carnivores depending upon their activity of
destruction.(keeta destroy leaf, plants etc by chewing .Pathanga or flies and beetle destroy
plant life in different ways. since the pathanga do fertilise the flowers it is doing a good turn
but in its worm stage it destroy plant life .The man who does both will be born as a
pathanga.The worst is the carnivorous animal which destroy all the herbivorous and mild
races from earth .The people who destroy races are born as such cruel animals ). The
uthkramana of Pithruyani is not as a flame but as an Aapomaya.(Watery being).The smoke or
cloud which is filled with water ,and water is the covering of Annam or food.
The pithruyaana is thus the energy cycle of hydroelectric energy. It does not go beyond the
earths atmosphere and the moons mandala (chandramandala).In Chandra it becomes ice .The
smoke and cloud does not go beyond the attractive force of mother earth. It is a more gross
form of energy than the archis.
Therefore it comes back when the clouds which are aapomaya are moved by vaayu or
monsoon winds and gives rain to earth. The drops of water taken up by a living plant or
animal creates covering of its annam or food and becomes the rethas or semen/anda or egg
etc.The place and time of this new creation is not predictable but this will happen is
predictable. And if one do good deeds ,the fall without any goal in any yoni can be prevented
to some extant. By doing good deeds we can ensure that we will be falling into a good yoni of
a good mother . The pithruyana path is lick a clock or a wheel .Clock is a Ghateeyanthra and
is a mechanical cyclical repetition.Sankara says it is like a “Ghateeyanthravad
chakreebhoothaa”(Like a machine clock, cyclical).The construction of a ghateeyanthra was
very ancient in India.Sankara lived in 8th century. In 5th century text of Varahamihira
construction of a ghateeyanthra is described.(Ref Panchasidhanthika .Discovering India .Dr
Suvarna Nalapat .NBS publication .2nd ed 2000).The clocklike precision of the monsoon
rains and its calculation existed in India from prevedic /vedic times and people depended on
the agro economy of food production and on the sea route trade based on monsoon winds
from those days .

Brahmana 3 Sreemantha Brahmana

From here onwards the practice of creating a good seed or child is described which is purely
for a Grihastha.All rishis of yore being grihasthas this is not a surprise .The Manthakriya or
churning process of milky ocean of the fifth fire , the woman ,to get the nectar of a new
child is Manthakriya and Madhuvidya and the practical part of it is given here. Hitherto the
theoretical and analytical aspects of Madhuvidya were being discussed. Now the rishi enters
into the final act of technical aspects/practical onhand training. Why should a rishi who has
no desire for the three eshana(puthra,vitha and loka)create a progeny? Vyasa, Viswamithra,
Vasishta,Gouthama all were grihastha and had a good progeny. Therefore it is understood
 809 
 

that they had done Manthakriya as well .This Manthakriya is a Puthrakaameshty(ishty is a

yajna.The yajna to get a son ).Before proceeding to the Brahmana let us examine the most
famous Puthrakameshty of our Ithihaasa ,that of Dasaratha in Ramayana.
The Puthrakameshty of Dasaratha:-
(While I was writing this part ,as if by a Nimitha from God ,I received an invitation from
Guruvayur temple to give a speech on Puthrakamashty of Ramayana in relation to the
celebration of Ramayan month on Karkitakam 1st in 1997.That was an astronomical and
psychological synchronicity ). The beginning of Dakshinayana.The samamandala samkrama
of Sun into the tropic of cancer where the fixed starcluster Punarvasu is located .Earth has
gone away from the sun in her orbit and the clouds as dhooma carrying the jeevathman of
the ancestors as rain are sent by parjanya and the maruths down to earth .Karkitaka the
varshaka ,as the jalaraasi(ocean)called Aranyarnava with Soma the mother and surya the
father together .The praajaapathyayagna is about to be fulfilled as production of food for all
living things on cosmic stage.Karkitaka is the antha:pura or swakshethra of the water
bearing mother Moon and the father surya is entering that inner realms of the mothers palace
in Dakshinayanam samkrama day. It is a sacred day for all people who are grihastha and
follow pithruyaana.Dasaratha,the king of Ayodhya who was desirous of a son to continue
his race did homa of his rethas in his wives in this sacred month. How do we calculate that?
To be precise we can ,in a language of medicine say that in the month of Karkitaka on a
pithrusradha day ,on amavasya ,the rethas of Dasaratha had united with the anda of
Kousalya to form the Praja of SreeRama.Because that day is exactly nine months and
nine days behind the birthday of Rama .Puthrakaama is a desire to have a child.The life of a
householder is a puthrakameshty.To get a good child, to see it growing up as a happy and
good citizen ,well educated and continuing the service to society etc are the desires of each
parent .For this they do various jobs and accrue money(artha) so that good education and
good life is given to next generation. Thus puthreshana leads to vitheshana.
Praajaapathya is an old way of marriage. The bride is given to the bridegroom by her father
holding the hands. No luxuries, no decorations etc .No dowry either. Just the blessing :-
Sahadharmascharatha:” Do all dharma together ,in a shared ,cooperative way. The woman is
thus given to share all dharma as an ardhangini(better half).With sahadharmini ,grihastha
perform all dharma , including the maithuna to create a new generation .In the sahadharma
both have to increase their thejas,ojas,medha,thapas and call back or awaken the
dharmakaaya enlightenment of all ancestors in themselves and with own rethas should
weave a new cloth(body)for that ancient Athman of the pithru.The karma is thus recreating
or weaving a new dress, a new home for a departed soul of the pithru to come again to earth.
Ramayana starts with such a yajna . Dasaratha is trying to weave a new dress for his oldest
ancestor ,the SuryaNarayana to come back as an avathar .To awaken him from his yoganidra
and to make him a new protector of the universe he got ready with his wives.Surya is
Urdwarethas.The seed is always going up in suryamandala and never down because of the
heat and light .Dasaratha wants that urdhwarethas or urdhwathejas to come down and get a
new body as his son.
The eight graham around Dasaratha for this task were the eight ministers:-
Jayanthan,Dhrishti,Vijayan,Sidharthan,Arthasadhakan,Asokan,Sumanthran, Yanthrapaalan.
The panchagni he had with him were the five advisors :-
Vasishta,Vamadeva,Suyajna,Jaabaali and Kasyapa.
Between the eight directions or lokapaala as graham and between the panjagni as advisors
sat Dasaratha as Yajnapurusha with deeksha.
Kousalya was born in the Suryavansa itself and she represented the Sunray in Ahas. Kaikeyi
was born in Chandravansa and she represented the ray of light in night .(In Tamil Raakkaaayi
is the Chandradevi or goddess of night and Kaikkeyi is that Raakkayi).In between these two
 810 
 

(day and night)as a friend to both is the Sumithra born in the lunisolar vansa of Kaasi ,and
she is the Sandhya ,the member of the Madhuvidya of kaasi (medicinal knowledge).The one
who is the successor of the ancient Vaidya Aswins and is destined to bear them as twins .
With 8 ministers,5 advisers and 3 wives ,Dasaratha looked like moon with all his 16 kala
(shodasakala)and as a prajapathy .His empire is in Ayodhya where there is no wars waged
.The peaceful and fertile empire of the Suryavansi kings. Chaithrarithu came.Vasantha
which is the friend of god of Kama came. It is then Dasaratha desires to do puthrakameshty.
He takes dheeksha. Sumanthra tell shim story of Rishyasringha who brought rains to
kingdom of Angha.Rishi Rishyasringha was Brahmachari in both ways. He was a celibate as
well as an adept in Brahmavidya.He was equal to parjanya in bringing rains.Sanathkumara
had predicted that he will bring four children to Dasaratha.Thus Dasaratha accepts him as
his Rithwik. From one chaithram to next chaithram both the king and his wives took
deeksha. At that period ,wise people, people who are well versed in dharmasasthra,in
sciences, poets , architects,artisans,actors,dancers and musicians came with their own arts
and sciences and knowledge and gave it to the king. The sages conducted yearlong logical
discussions ,viewpoints and their voices echoed in the yajnasaala.Thus the yajnasaala was a
university in itself where all knowledge centered .King and his wives internalized what this
energy of gnana gave them to enrich their personality. To generate a good and great son,
great knowledge is needed and pure heart and intellect also is needed. They welcomed all
guests .Gave food , drink,dress,jewels to all with no discrimination of varna,or gender
without partiality and with respect and love .The prayers and good will of all is needed for
getting a good son.
Kim? What is that?
Kena? What is its meaning?
Katham?How to do it?
Kim and Kena are mental kriya or functions.(Manana and nidhidhyasana). Katham is its
practice and is technical knowledge.Yajna has to be done with all these. First year was spent
in getting knowledge with dheeksa.When next Chaithra came ,with vrathasudhi ,the rithwik
started Aswamedha for the couple who had Veeryadhaarana for one year. In yajna ,apart
from the internal functions done to purify mind and intellect ,certain external functions also
are done simultaneously.Pravargya means the niyama or law for mental purity like “One can
do this and should not do that”. The couple had done Payovratha. This consists of :-
Upavaasa,Brahmacharya,Sama and dama,Indriyanigraha, Kshama,sradha, satyavachana,
Bhoosayana,Upasath or taking milk alone. By this both intestines, and mind are purified and
veerya is maintained.
Yajnasaala:-
21 yupa (made of 6 koovala tree,6 khadira tree,6 plasu tree,1 sleshmathaka,and 2 devatharu
)with 21 kol height,2 maaru interval 8 edges for each pillar was raised.54 ishtika were used
to make a syenachithi(homakunda in shape of Garuda).Pravargya,upasath,Prabhatha
madhyanthika savanna,Aindra and Soma with ahuthy were done properly. According to
injunctions of KalpaBrahmanavidhi, first day Chathushtoma,second day Kathyam,third
day Athirathram,and then Jyothishtomam,Ayus,two athirathra,Abhijith and Viswajith were
done by Rithwiks for Dasaratha.
Viswajith:-the first 3 pavamaana in Jyothishtoma is for yajamana and his wife.The rest nine
is for Rithwik himself.At that moment when Rithwik does sarvaswadaana and has finished
the yajna he is Brahman himself.At that moment whatever is asked for is given by Rithwik.
(Vaamana asked the boon of land when Mahabali had done Viswajith).At that moment of
Brahmathejas , Dasaatha asks Rishyasringha with boon of a son. We had started the
Brihadaranyaka with a reference to Aswamedha.Hence it is quite natural to do upasamhara
of the text with it too.
 811 
 

Sankara had said that Aswamedha is greatest among all karma because it reveals the
punarjani(rebirth)of an Athman.We have done manana and nidhidhyasana on it (by
questioning kim and kena in Madhukanda and Munikanda).After getting the theoretical
knowledge of Brahmavidya as Madhuvidya the external act of recreating a new dress for a
jeevathman(a new body)by the practical or technical way of union(katham)becomes
mandatory. Dasaratha and Kousalya were Kasyapa and Adithy in a poorvajanma and their
attempt is to recreate Vamana again as their son .The Aswamedha as already explained is
understanding the aswam and then sacrificing it .It is not killing of a horse ,but knowing the
universe and the samsaraa and then discarding it . Ahorathra as the two yoni of the earth is
Kousalya and Kaikeyi here. The lingam of universe as sunlight become swollen with heat
energy and by the electrical magnetic vibrations become vibrant and active and earthquakes
, lightening ,thunders and winds which bring heavy rains happen when cosmic cycles
repeat with every monsoon rain. A small symbolic representation is the Aswamedha and the
union of male and female here. That is for a new creation, for new successors to continue
races .
Ahorathra:-
The ahas and rathri are the two uteri of day and night (of Kousalya and Kaikeyi).One is the
eastern golden Hiranmaya samvithsaagara,and the other the silvery Rayi or samsaarasagara.
One is the golden pot and the other is its silvery cap or lid. The Rasa in each (payas =milk)is
the paayasa which gives birth to the Suryanarayana as the son of two mothers and their
interval (sandhya).That Sun of Rgveda born as son of the two mothers is the Rama of
Ramayana. The horse which was divided into three is not a horse in literal sense. It is this
universe itself. The body of the universe with 360 degree is divided into 3 with 120 degree
each.(Mesha to Simha,Simha to Dhanu and from Dhanu to Meena).The day and night were
first given the equally divided energy of the milky way (paayaasa).Then a portion of each of
it given to the middle or sandhya so that each get 1/3rd portion just as the cosmic wheel gets
120 degree each. Thus what agni gives in a golden pot with silvery cap is the cosmic energy
as solar energy .The Naadabrahman of the solar /cosmic mandala has both naada(sound )and
light (chaithanya or chith).When it is divided into two Naada was in Kaikeyi and Prakaasa
was in Kousalya.One became Bharatha and the other Rama.Bharatha is the avathara of the
conch , Panchajanya as sound energy .That part of prakasa taken to Sandhya became
Lakshmana ,the anantha,nirayana (taken from Achyutha).That part taken from Naada
became the saayana kaalachakra of Sathrugna (sudarsana)Thus all the four parts are amsa of
Sun and its energy only . Karkitaka amavasya is pithrusradha day. Before that (15 days
before)oushada,curd and madhu (honey)are churned together (manthakriya)and the
Devaannam(food of Deva) thus made is called Prahutham which is the energy of the
pithrus.Take it and eat uttering manthra like “Jyeshtaaya swaha,Sreshtaaya swaha”etc .This
gives veerya to the Vaiswanara agni of the couple who desire a good child. This is called
Vaajeekarana.This is a process described in Atharva Angirasa method and Rithwik
Rishyasrimgha by this vajeekarana made Dasaratha capable of producing strong progeny.
Atharva Angirasa is a sage in the Guruparampara of Brihadaaranyaka. So what is the
ultimate aim of Puthrakameshty ?Birth of progeny who are good ,compassionate, intelligent
and who carry on the tradition of the ancestors or the races.Rama was a son who did all his
duties to father,mother,brothers,friends,and to the world of rishis and devas and for his
subjects as a good administrator. So this was the effect of the karma done by Dasaratha
.Production of a good citizen and a good administrator and king who is conscious of
common welfare of all beings and protects all as oneself without partiality. The atharva
when it speaks of human intercourse is praying that by such a noble ideal let the earth be
sapraja(with successors/children)and supraja(good children).It is not enough for it to have the
race preserved ,but the race of good men should be preserved for welfare of entire world.
 812 
 

Manthra 1
Sa ya :kaamayetha mahatha praapnuyaamityudgamana aapooryamaanapakshasya
punyaahe dwaadasaahamupasadvratheebhoothoudumbare kaamse chamase vaa
sarvoushadam phalaaneethi sambootya parisamuhya parilipyaagnimupasamaadhaaya
paristheeryavrithaajyamsamskritya pumsaa nakshathrena manyamsamneeya juhothi
Yaavantho devaastwayi jaathavedasthiryanjo ghnanthi purushasya kaamaan Thebhyoham
bhaagadheyam juhomi the maa thripthaa:sarvai:kaamaistharpayanthu swaahaa
Yaa thiraschee nipadhyatheham vidharani ithi thaam thwaa ghrithasya dhaarayaa yaje
samraadhaneemaham swaahaa
The one who wants to attain the Mahath,in Utharayana punyakaala,in a sacred thithy of
suklapaksha ,in a purushanakshathra, starts upavaasa for 12 days and after that in a pot made
of Udumbara wood take all medicinal herbs and fruits and grind it and dedicate it to fire.
They are spread in a layer on the kusa grass and adding ghee one has to churn it. During the
process of Manthakriya (churning)one has to do japa as follows:- “Agne,Jaathavedase,I do
homa in you for whichever deva are there, to destroy the kaama of purusha.I do homa of
their Bhagadeya which is due to each. Let them be satisfied and satisfy my desires too.
Swaha.Who,by hiding, thinking that I am Vitharani,attaches itself to you, for that
samraadhani , I do yajna of ghee in continuous stream .Swaha.”.
In a human being Kaama are hidden. The Apadi of Gayathri who is
worshippable(Araadhani)and who splits off samsaara and desires also is hidden in us. The
prayer is to remove the hidden kaama (by word Thiryancho)and to reveal the face of fire of
Gayathri(by the word Thiraschi).The manthakriya or churning for a new praja with splendor
of the sun itself has to be done with nishkaama.The agni is hidden in the woman as a child.
To make it grow and to make it reveal ,her Vaiswanaragni has to be fed with nutritious food
and both husband and wife has to observe vows of veeryadharana (like brahmacharya and
bhoossayana etc for at least one year)..During the processes of Manthakriya , to quench all
desires of the pair each should share the veerya with the other in all organs mutually. Only
then all kaama are satisfied and removed. To that samraadhani agnimukha which is hidden
in woman ,one has to pour ghee continuously and do yajna.In the upper part as giving
purified and clarified ghee to her by mouth, and on lower part as flowing of rethas to her
yonimukha is mentioned here. Both are for revealing a new child that is hidden in her .All
manthra ending with swaha is a sthreemanthra and so this is a sthreemanthra.Manthra
ending with Hrim Phat is a purushamanthra and manthra ending with Nama:is a neuter
one.mahath is Vageeswari.The manthra is to get a Mahath(Mahath praapnuyaam ithi).The
new Vaak or Mahath is being created by creating a new generation by the rishi.Thus by
begetting a great child who knows Vaak ,parents too attain Mahathwa.Manthakriya is a part
of yajna called Jyothishtoma.Upasath is payovratha.(Thathra cha
sthanopachayaapachayadwarena payobhakshanam thad vratham). Manthakarma is
smarthakarma and not srouthikam.(Smartham heedam manthakarma:)Then how did it
become accepted by sruthi ?Here sruthy is accepting smrithy .Sruthy accepts the karma of
smartha by its praakrithadharmigrahithwa and that is how karma done in agni,called
avasathya, by smartha is accepted by sruthi.Prakrithakarmi means that which is very natural
and accepting a natural karma is not against sruthi.The order of growing and collection of all
foodstuffs according to ones ability and season and regional peculiarities in a wooden vessel
made of Oudumbara is given in Grihyasuthra .This is part of agricultural economy of early
ancient India .That is accepted here by sruthi for protection of races and for creation of new
races of plants, animals and humans . (Sarvoushadam sarvasaamoushadeenaam samooham
yathaa sambhavam yathaa sakthy sarvaoushadee:samaaahritya thathra graamyaanaam thu
desaniyamena graahyaa vreehhiyavaadyaa ).
 813 
 

Parisamoohana or parilepana is the samskara or preparation of the land or bhoomi for the
growth of new races. Similarly the body of woman and the kshethra of sleep(bedroom)has
to be prepared for the kriya of mantha and growth of a new child (just as the earth for
agriculture).The agni is called avasathyam here and it is brought .Agnim is ekavachana
(singular)and hence one agni is brought in. The other agni is already there by the word
“Upasamaadhaaya””,Sankara says. The samskarana of the kshethra etc are the Sthaleepaaka
of a grihastha.The sayanagriha(bedroom)the body for the manthakriya,the rthwiks who do it,
the yajnagriha for Jyothishtoma etc have to be samskrithachitha and should think of this
karma as a sin but as a duty for preservation of race. In a purushanakshathra,with punyaaha
(sacred day and sacred waters )do the auspicious karma of Mantha or churning. Between
himself and the agni,the rthwik keeps a oudumbara pot and churn the oushada within it. In
that pot is all oushada all grains and ghee,honey,curds and milk. In that Oudumbara do
homa with a sruva,ajyam which is the aapasthaana . The pot between oneself and the new
generation of agni is the body of the other half. That agni is sarvaanna,sarvoushada,praana
and in it do homa of this agni which is sarvaanna,sarvoushada,praana.Thus the union of the
two is compared to a mutual yagna of one agni being dedicated in the other ,both being
equal in all ways. The other half is seen not as an object of kaama but as the samraadhani ,
the Athmagni.That is the most pavithra(pure)theertha or sacred waters or punyaaham(sacred
Aham or I ).Imagine ones body as the golden pot for creating a new agni.Then imagine that
the uncovering of that pot is for perceiving the face of a new sun resplendent as a new agni .
Then immerse in that punyaaha for being purified .That experience of bliss is samvith saagara
, and not the sin of samsaara then. In punyaaham there is no kaama or sin but a bliss of
recreating a new generation of races only as a duty to society. Thus even an ordinary karma
is sublimated by a bhaavana of it as greatest of duties.
Then the manthra to be uttered during Manthakriya is continued in a specific rhythm related
to the kriya itself.
Manthra 2:-
Jyeshtaaya swaha,sreshtaaya swaaha ,
Ithi agnou huthwaa manthe samsthravamavanayathi;
Praanaaya swaha,vasishtaaya swaaha ….……….
Vaache swaaha, prathishtaayai swaaha….
…..
Chakshushe swaha ,sampade swaha…
….
Srothaaya swaha,aayathanaay aswaaha…
…..
Manasai swaha prajaathyaiswaaha…
……
Rethase swahethyagnow huthwa
Manthe samsthravamavanayathi.
Doing homa in agni ,the remaining part in the sruva as a sticky paste and it drips drop by
drop into the pot ,purusha has to do japa the manthra swaha as sthreemanthra .The woman
has to do the same manthra as the same order but as Jyeshtaya nama,sreshtaya nama etc as
the napumsaka or neuter gender (not as pourushamanthra).So both are doing japa of the
woman manthra only while creation of a new son or daughter. The man is invoking the
woman in him as Gayathri .The woman is invoking the agni in her as the half man/half
woman Mahath roopa of Gayathri.That is joining with the agni of man to make a new
creation. That is in creating of a new life it is only prakrithy as a woman and a mahath
(napumsaka )that is acting .Purusha is nishkriya in creation.
Jeevathmaparamathmasamyoga is not by Maithuna (coupling of body)but by Athman and is
 814 
 

Amaithuna.Only in a prajasrishty there is need for a body to be seen as different from ones
body and even there one has to understand the oneness of Athman to create a new
generation of gnani.For maithuna no invocation of purushamanthra is done only
sthreemanthra is invoked .The pourushabhava of woman and the sthrianabhava of man is
being coupled the two agni .Or prajasrishtiis a neuter or napumsaka srishty being ½ male
and ½ female in a woman. Look at this scientifically. One person whether man or woman
has 46 chromosomes and an XX in female and a XY in man is making their respective
gendres.The haploid number of chromosomes (23)alone is there in sperm and ova. An ova is
always 23 X .A sperm can be either a 23 X or a 23 Y .if 23 X of female and 23 X of male
join it is a female offspring. If 23X of female and 23Y of male join it is a male offspring and
thus a 50 % chance of being male or female exist with the seed or rethas(sperm)and it is
always a napumsaka way of expression. If X chromosome increase in society there may be
shyness and it will not create trouble to society. But if there is a Y polysomy , the society
as well as the parents suffers because such people may have antisocial tendencies and end
up in criminal courts and jails etc. Irresponsible behavior and impulsive acting disorders
increase in society if Y polysomy increase. Therefore man is asked to do japa of swaha and
invoke a feminine deity and woman is asked to invoke a napumsaka and by combination
one gets a good progeny is the concept. It is said that Ravana never accepted this and never
uttered swaha and all his progeny became rajasic and thamasic and not sathwik. In woman
there is only X and no Y and then how she is said to be napumsaka ?One X has come from
her fathers mother and one X from her mothers mother through her parents and thus by
Lyons theory only one being active in her cells and the other inactive ,and some clones of
cells are having paternal X activity while others have maternal X activity and thus always
the female body is a mosaic .(a population of maternal and paternal chromosomes).By
inactivation of one of the X chromosomes, the same dose of X chromosome is functional in
both male and female body and thus prakrithy is careful in her ways to give equal intellect
and status in everything ,even in subtle structure. Manthra to be done japa while the
remaining mantha falls down in drops from sruva:
manthra 3
Agnaye swaha
Somaaya swaaha
Bhoo:swaha
Bhuva:swaha
Swa:swaaha
Bhoorbhuvaswa:swaha
Brahmane swaha
Kshathraaya swaha
Bhoothaaya swaha
Bhavishyathe swaha
Viswaya swaha
Sarvaaya swaha
Prajapathaye swaha
Prajapathaye swaha
In each of those starting from jyeshtaaya swaha to Rethase swaha do two aahuthy .This is to
be done by those who know praana(praanavith) as praanalinga.After that do only one ahuthy
for each .Thus reduce speed of the ahuthy .(the first series being 13 ,total ahuthy for it is
26.This series being 14 total of 40 Ahuthy is seen)
Manthra 4
Athainamabhimrisathi bramadasi jwaladasi poornamasi
prasthabdhamasyekathprabhamasi himkrithamasi himkreeyamaanamasi
 815 
 

udgeethamasyudgeeyamaanamasi sraavithamasi pratyaasraavithamasyaadre

samdeepthamasi vibhurasi prabhurasi annamasi jyothirasi nidhanamasi
samvarghoseethi
During yajna ,after churning ,touching the mantha which is a pasty sticky material after
churning is given below. This is addressed to the conjoined beeja and anda(zygote)that is
growing within a woman’s uterus .
Bramadasi.: Do revole ,you are revolutions.
Jwaladasi : Do kindle .You are jwalanam.
Poornamasi:-become perfect.You are poornam.
Prasthabdamasi: Do fixed .You are prasthabdam
Ekasabhamasi: become the centre of all as the single sabha or durbar .You are the chidsabha
of Shiva.
Himkrithamasi:you are Himkara .Do Himkara .(In saamaveda the prasthotha ahs to start
with Himkaara .The embryo state of child is the prasthotha ).
Himkriyamaanasi:you are the manthra which begin with Him sung by prasthota. Sing that
Udgeethamasi:You are udgeetha sung by Udgatha .Sing that.
Udgeeyamaanamasi:you are already sung udgaana which was repeated by Agneedra .Sing
/repeat that.
Sruvithamasi:you are a call for singing (from the other couple) heard .Hear that.
Prathyasraavithamasi:You are a reply for that call from the other .(as the other accepts
it).Hear that reply.
Ardre samdeepthamasi:-you are the deepthy(light)which is ardra (compassionate) as if in
a rain cloud wet with cloud showing a lightening . Both enlightened intellect and
compassion is in you .Know it.
Vibhurasi:-you are Lord of all and become visheshena bhava (becoming as adjective)and
spread everywhere (sarvavyapin)
Prabhurasi:You are the ruler of entire cosmos (sarveshu kriyeshu
saamarthyaathisayath) and has ability to do anything .
Annamasi:You are food
Jyothirasi: you are the light
Nidhanamasi:you are abode of all’
Sarvargosi :-you are the one who has kept everything hidden within you .
The chidagni glows and grows from chalana ,bramana,jwalana,sphulana etc to achieve the
perfect poorna growth and development and the same is repeated in the creation of a new
race .Thus cosmic creation and the creation of a new child is equated .The udara (see
resemblance to pot of oudumbara) as the pot of garbha or pregnancy is touched with this
samkalpa or imagination with manthra so that from that stage onwards the child gets self
confidence that it is Athman and not the body .The veerya ,arogya and Athmasakthy is
increased if this is done .Similarly the madhu after churning is touched with same manthra
and then taken in gives vajeekarana ..
Manthra 5
Athainamudhyaschatyaamam syaamam hi the mahi raajesaanodhipathi:samaam
raajesaanodhipathim karothwithi
Then rise the pot. You know sarvam(everything).We know your Mahathwa (greatness)..It
is King,Isana and Adhipathy .Let it make me king,Isana and adhipathy . This is said when
one raise the pot during yajna and when the belly of the mother becomes raised wit child ,
touching it. This is done by father . Aswath is the term used here for expansion of the belly
with the new praana within.(just as it was used in Aswa in the beginning of
Brihadaranyaka).
Manthra 6
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Athainamaachamathi thathsavithurvarenyam.
Madhu vaathaa sruthaayathe madhu ksharanthi sindhava:
Maadhwirna:santhwoshadhi: Bhoo :swaahaa
Bhargho devasya dheemahi .Madhu nakthamuthoshasi madhumath paarthivam raja:
Madhu dhyourasthu na:pithaa
Suva:swaahaa.Dhiyo yo na: prachodayaath
Madhumaanno vanaspathirmadhumaam asthu surya:
Maadhwirgaavo bhavanthu na: Swa:swaahethi
Sarvaam cha savithreemanvaaha sarvaascha madhumatheerahamevedam sarvam
bhooyaasam bhoorbhuva:swa:swaahetyanthatah aachaamya paanee prakshaalya
jaghanenaagnim praaksira:samvisanthi praatharaadityamupathishtathe
Dishaamekapundareekam asyaham manushyaanaam
ekapundareekam bhooyaasam
ithi yathethametya jaghanenaagnimaaseeno vansam japathi
The manthra which is uttered while drinking the madhu within the pot.
Om .That savitha is varenyam.(om thath savithurvarenyam).
The vaatha(praana/winds)may come without changing its order ,as Madhu .Let the
sindhus(oceans)flow madhu .Let all oushadi be madhu for us.
Swaha to the earth. Let our intellect of deva Barga be meditated .Let dawn and night be
madhu for us. Let the rajas of the earth be madhumatha.Let the heavens be madhu to our
ancestors.
Swaha for bhuvarloka.Let our intellect be awakened .let vanaspathy be madhu for us. Let
sun be madhu for us. Let the gaava(the rays ,the cows,the directions and praana)be madhu
for us.
Swaha to swarloka.Let all Savithri and all Madhumathy repeat again .Let sarvam be Aham
alone .Bhoor bhuvaswaha. At the end of this manthra drink Madhu and wash hands. At the
back of agni ,lie down with head towards east .In the dawn looking at Sun do the following
japa.
Disaam ekapundareekam asi
Aham manushyaanaam ekapundareekam bhooyaasamithy.
“You are the One white lotus of all the directions .Let me be like you, the one white lotus
among all human beings “.
Then ,how we went from here, through that same way ,we come back. Then sitting at the
back of fire do japa of your vansaparampara(chronology).Thus chronology was a part of the
yajna and meticulously followed from vedic times.
The four stages of drinking or Aachamana:-
1.The first paada of Gayathri.The first vyahrithy of Madhumathi.First mouthful drink. (This
is first Graama)
2.second paada of Gaayathri.The second vyahrithy of Madhumathy.The second graama
aachamana
3.the third paada of Gaayathri .The third vyahrithy of Madhuamathy.The third graama
aachamana
4.Whole gayathri .whole Madhumathy.Drink entire .The japa to become all .Let me be
sarvam and sarvam be I .
The period of pregnancy is divided into four such stages and Madhumathy is sung like that .
During yajna on the western side of agni one has to sit to recite vansaparampara or
chronology (that is facing the east).If one see Sthree (Gayathri) in dream when sleeping on
the other side of the agni the effects were earlier said.
 817 
 

When the child is born ,it is put facing sun with head to east and the last manthra
(suryaparam) is to be recited (Disaam ekapundareekam etc).It has to be done mentally only
,not with vaikhari.
Do mental japa:-Surya,who lights up all directions with your rays and is seen as a central
white lotus ,let me (this child)become a white lotus like you , enlightening all directions
with rays of wisdom and knowledge is the essence. That child as it grows up should become
a Brahmavid and should be a person who will be a jewel to be recited among ones
chronology is the concept.
As already said Madhukanda and Munikanda were mainly of Yajnavalkya , Maithryi and
Gargi.This one is for sthreepragna and so Karthyayani is important for the practice of this as
far as Yajnavalkya is concerned.
This is a part advised by PravahanaJaivali,the panchala king to Aruna Gouthama .Since it is
said that Udhalaka Aruni was the one who gave Vaajasaneya Yajnavalkyam ,this is the
practical way which Yajnavalkya followed in his grihasthasrama before he sacrificed it for
total sanyasa.Or Khilakhanda is the prayogakhanda of Yajnavalkya.
Manthram 7
Thamhaithamudhalaka aarunirvaajasaneyaaya yaajnavalkyaanyanthevaasina
ukthwovaachaapi ya enamsushke sthaanou
nishinchejjyaayensaakhaa:praroheyu:palaasaanithi
Udhalaka Aruni adviced this to his Guru Kula anthevasi (Brahmachari) Yajnavalkya and
said:- If you do nisheka of this on a thin withered dry branch, even that one will grow
branches new leaves flowers and fruits. If even a dead bark will bring forth a new vansa
with this madhuvidya what about the couple ?They will surely become parents with this is the
message. Apart from UdhalakaAruni and Yajnavalkya there were several Guru and Shishya
paramparaa who knew Madhuvidya .Their vansavali is said.
Manthra 9 and 10
Ethasu haiva madhuka:painghyaschoolaaya bhaaagavithayenthevaasina
ukthwovaachaapi ya enam sushke sthanou nishinjejjyaayeransaakhaa
:praroheyu:palaasaaneethi (9)
Ethasu haiva choolo bhaagavithirjaanakaya aayasthoonaayaanthevaasina
ukthwovaachaapi ya enam sushke sthaanou
nishinjejjaayeransaakhaa:prarohyeyu:palaasaaneethi
Madhukan ,son of Painghi advised this to Choolan son of Bhaagavitha.Choola gave this to
Jaanaki son of Aayasthoona.
Manthra 11 and 12
Ethasu haiva jaanakiraayasthoona:satyakaamaaya jaabaalaayaanthevaasina
ukthwovaachaapi ya ena sushko sthaanou nishinjenjaayeransaakhaa
:praroheyu:palaasaaveethi(11)
Ethamu haiva satyakaamo jaabaalonthevaasibhya ukthovaachaapi ya enam sushke
sthaanou nishinjejjayensaakhaa:praroheyu:palaasaaneethi thametham naaputhraaya
vaananthevaasine vaa brooyaath (12)
Jaanaki advised it to SatyakaamaJaabaala.He advised it to all his disciples in his Gurukula.
Do not give this vidya to others except sons and disciples. The adhikara(right)for vidya is
for six types of people.
1.Knower of Veda due to his purity
2.Sradhadana.One with wealth of concentration. Because he will promote it
3.One who gives dakshina for the vidya
4.Dearest son
5.Shishya/disciple
6.The one who gives a vidya for another vidya.Sharing of knowledge systems as barter.
 818 
 

If the son and disciple has all the said gunas it is uthama to give vidya to them.next manthra
tells of the grains etc used for yajna.
Manthra 13.
Chathuroudumbaro bhavatyoudumbara:sthruva oudumbaraschamasa oudumbara idhma
oudumbaryo upamanthanyou dasa praamyaani dhaanyaani bhavanthi
vreehiyavaanthilamaashaa anupriyanghavo godhoomascha masoorascha khaluascha
khalakulaascha than pishtaan dadhyani madhuni ghritha upasinchasya juhothi
Four of the instruments are made of wood of Oudumbara.The sruva,the chamasa,the
idma(yagnagni)and the two pieces for churning .The grains
grown in the villages are ten in number (used in yajna). Vrihi(paddy), yavam (barley)
thilam(ellu or sesame), maasham(beans), anu(millet), priyangu(mustard), gothuma
(wheat), masura(different pulses) Khaluam and Khalakulam (Do not know what these are)
.Could be varieties of raagi.These are ground to a paste (pishtam) and add curd,honey and
ghee and stir and this is Ajya for Homa. To grow this in villages by householders,and to
share it with all and with guests, and collecting seed and grain for feeding all etc was
considered swadharma .The production and reproduction was not restricted to own progeny
but to progeny of plants ,medicines, animals and birds also for a householder. The
sthreepragna of Karthyayani was needed for the grihastha Yajnavalkya to do such functions
efficiently . The madhuvidya of giving life to a burned tree is seen in Mahabharata by
Kasyapa .(How he rejuvenate the tree bitten by Thakshaka).This rejuvenation and recreation
of races is the root of all ecology and of sustenance of races and their survival together .
Brahmana 4 ChathurthaBrahmana.
At the beginning of this Brahmana itself Sankara in his commentary states clearly that :-
“This Brahmana gives the methods to procreate a good and great son who can give great
worlds of fame and name to own Self and to the ancestors .A person who has perceived
Praana(praanadarsi)and has done the karma of SreeMantham to get qualified for doing
Puthramantha (churning out a son)only can do this .If one desires to do Puthramantha ,he
has to do Sreemantham with his wife and has to wait till her Rithukaala(season).He has to
know the rethas or the seed which is strong with oushada,food and veerya and only then he
can get a strong and intelligent good son.”.
His exact words are:-Yadhaa puthramantham chikeershathy thathaa sreemantham krithwa
rithukaalam pathnyaa pratheekshatha.
Sankara knew this very well. The only reason why he did not explain the Sreemantha
Brahmana as the act of physical union was he was a sanyasin.Even Yajnavalkya who was a
Grihastha gave the explanation of Manthakriya in secret(not in open sabha)to the person
who wanted to know about it. So manthakriya was a secret knowledge advised only in secret
.
Now manthakriya is described by each and every person, every media as loudly as possible.
Even women feel no shyness in describing it. I have heard some feminists saying that the
women who do not speak of it is doing that because either they are afraid of men or because
of desire to get the name that she is a good lady. This is not a correct view.Manthakriya ,for
man as well as woman , is a secret knowledge between two people ,just like devotion of
bhaktha and bhagavan.No one else can enter that blissful field of privacy .It is a
swanubhoothy only .It cannot be said .It cannot be publicly announced and if we do that its
bliss is lost and our words become polluted as well as the experience of it become a cheap
publicity. In the present world that is happening.Yajnavalkya was careful about it .Sankara
also was careful about it. Because that which is Madhu ,become poison when it is said
(being avachya). When we speak of the most sacred and most special experience of bliss
we do not get words for it. This is true both for the nirvana of sanyasa and for the
manthakriya experience of samsara.When not said, it is more sweet and sacred. Both
 819 
 

Madhuvidya and Manthakriya are therefore said only to the most dear disciple and to the son
,or to most dear companion (wife/husband).When put on a market for sale in a bazaar or in
an advertising board ,that experience is lost and it become just a trading object.(This is true
of all people who market sex and bhakthy). Each grihastha should know the scientific and
delightful way of Manthakriya.One has to enjoy all Kaama and from that bliss should be a
child born. Only then it will be physically, mentally and intellectually healthy. A good
householder’s life is possible only with a combination of interpersonal and intrapersonal
intelligence .If these are not cultivated ,a mere marriage does not work out and adjustment
does not take place and problems arise not only for themselves but for entire society. I need
not elaborate on this ,because we see the effects of such life all around now.
Manthra 1
Eshaam vai bhoothaanaam prithwee rasa:prithivyaa aapopaamoshadhaya
oshadheenaam pushpaani pushpaanaam phalaani phalaanaam purusha:purushasya retha:
Prithwi is the Rasa of all these bhootha(elements).Aapas is the Rasa of the earth.Oushadi are
rasa of the aapas(waters).Flowers are rasa of oushadi.Fruits are rasa of Flowers.Purusha
(living animal)is rasa of fruits and plants. Rethas(sperm and egg)are rasa of human
(animal)body. Thus rethas is the rasathama(rasa of rasa of rasa of all rasa)and rasa of all
bhootha.It is madhumaya and rasamaya.This essence of all essences as sookshama Rasa, has
to be given prathishta in a good kshethra (good land or bhoomi)only .It should not be any
land but a most fertile land where it will grow strongly. Therefore the garbhapaathra and the
seed both should be selected with utmost care before sowing is the theory that came out of
prolonged periods of experience of agriculture and that was being applied in animal and
human breeding by our ancestors is evident. The selection of bride and bridegroom
depended on this principle.
Manthra 2
Sa ha prajaapathirikshaamchakre Hanthaasmai prathishtaam kalpayaaneethi sa sthriyam
sasruje thaam srushtuaadha upaastha thasmaath sthriyamadha upaaseetha sa etham
praachyam graavaanamaathmana eva samudapaarayathenainaamabhyasrujatha
Prajapathy thought: Hantha.I have to get this fixed. He thus created the woman . He did
upasana on that created woman’s lower parts. Therefore grihastha has to do upasana on the
lower part of his wife for getting a child. He has to make his lingam hard like that of a stone
in a grinder, then do upasana with it and create. By the sound “hantha “one has to
understand that this is about the maithuna of a human being.Sankara says in his commentary
Prajapathy did Adopaasannakarma which is called Maithuna to get a child. He also says that
this action is equivalent to the Vaajapeyayajna.Therefore,though a sanyasin Sankara was
very factual and he did not find sin in this natural act at all. Both the traditional
conservatives who maintains silence when commenting upon this manthra and the new
feminist groups who say that all tradition is purushadhipatya should understand this point. In
science there is only facts. Sankara was a scientist and a seeker of truth .
Manthra 3
Thasyaa vedirupastho lomaani barhischarmaadhishavano samidho
madhyathasthoumushkou sa yaavaan ha vai vaajapeyena yajamaanasya loko bhavathi
thaavaanasya loko bhavathiya evam vidwaanadhopahaasam charatyaasaam sthreenaam
sukritham vrinkthetha ya idamavidyaanadhopahaasam charatyaasya sthriya:sukritham
vrinjathe
Upastha(perineum)is the Yajnavedi.Hairs are kusa grass. The center of the yoni is the
glowing fire. On either side of it the Mushka(vulva)is adhishavanacharma (The skin used
to filter soma in yajna).Whatever a yajamana gets by vajapeya is attained by one who does
this. He/she gets all loka in this yajnavedi.Knowing this if one do Adhopaaasana whatever
sukritha is in the woman ,she gives .If without knowing this one marry a woman whatever
 820 
 

sukritha he has will go to that woman. And he will not get bliss from that woman. Therefore
do not consider the maithuna which is equivalent to Vajapeya as a sin or as a dirty thing.
Sankara says:-Thasmaad Bheebatsa no kaarythi.” Consider it as a sacred duty to propagate
the races and the vidya and vaak . For the word “Vyanghthe” Sankara gives the meaning
“Aavarjayathi”. That is the sukritha of man and woman are mutually attracting each other
and merge and give full effect and bliss in life. For this make maithuna a sacred upaasana.
Then only one gets full effect.For this both man and woman have to be equal in all qualities
.If somebody says that my marriage is a bliss it need not be always true and one can assess
that from the character of himself and of his wife. So also if one marry just for the sake of
Upabhoga(of the body or for the sake of money )then also the sukritha is lost and children
will be only common people with no greatness to continue traditions. No suprajaalaabha
happen.
Manthra 4
Ethad sma vai thad vidwaanudhaalaka aaruniraahaithscha sma vai thadvidvaannako
moudgalya aahaithadha sma vai thadvidwaan kumaarahaareetha aaha bahavo martyaa
braahmanaayanaa nirindriyaa visukrithosmaallokaath prayanthi ya idamavidwaamso
dhyopahaasam charantheethi bahu vaa idam supthasya vaa aagratho vaa retha:skandathi
Knowing this ,scholars like Uddalaka Aruni,Naka son of Mudgala,and Kumaara hareetha
said:-Many people ,though they claim that they are Brahmanayana, without knowing this
fact do adhopasana and loose sukritha,and go from this world as Nirindriya and their rethas
is simply lost in awakened and sleep states Those who cannot control senses have
ragadwesha and say that we are Brahmins as lip service only. They cannot even wait till
their wife’s rithukala (season of reproduction)and cannot do veeryadharana and their rethas
cannot produce a Brahmin but produce an ordinary person with no ability to control senses .
Is not there any method to be adopted when such a calamity happen ?
Manthra 5
Thadabhimrisedanu vaa manthrayeth yanmedhya retha:prithiveemaskaanthaseed
yadoshadheerapyasarad yadapa:
Idamaham thadretha aadade punarmaamaithwindriyam punastheja:punarbhaga:
Punaragnirnishnyaa yathaasthaanam
kalpanthaamityanaamikaangushtaabhyaamaadaayaantharenaa sthanou vaa broo vou vaa
nisrujyaath
If the semen is wasted unknowingly just touch it and do this japa. I take all my rethas that
has fallen now as well as that might have fallen in all oushadi,saras, and aapas in all the
past times . Then with thumb and ring finger take a drop and wear it between your breasts
and on forehead(as Bhasmadharana)and utter :-Let this rethas come back to me. Let me be
with Indriya and thejas again as before. Let devas deposit this rethas in my body in its
rightful place again .
Manthra 6
Atha yadhuadaka aathmaanam pasyethadabhimanthrayeth mayi theja indriyam yaso
dravinam sukrithamithi dheerha vaa eshaa sthreenaam
yanmalodhwwaasaasthasmaanmalodwaasasam yasasthreenimabhikramyopamanthrayeth
If one see ones own shadow in water do this japa:-Let the devas deposit in me the
thejas,indriya,yasa,dravina and sukritha .My wife is the Sridevi among women.Now she is
wearing the cloth of her arthava period. When she changes it after three days I have to go to
her and speak to her “Let us do the sambhoga for getting a child”. If she is not in a mood for
that one should not forcibly enter her. Her mind should be made prepared for that karma.
Manthra 7
 821 
 

Saa chedasmai na dadhyaath kaamamenaamavakreeniyaath saa chedasmai naiva

dadhyaath kaamamenaam yashtadhyaa vaa paaninaa vopahatyaathikraamedindriyena the
yasasaa yasa aadada ityayasaa eva bhavathi
Suppose she does not give herself to you give her gifts which she desires .If a wife does not
come round by whatever one do ,there is a final method of winning her over by striking her
with hands or a danda(stick)and saying that “I am stealing your yasas by my yasas and my
indriyas.But by that she may become a vandhya(childless woman).Or she will be forever
without love towards you. With these, both man and woman have no use and no bliss. No
children either. Therefore ,with mutual love, mutual consent and with bliss a couple have to
unite .
Manthra 8
Saa chedasmai dadhyaadindriyena the yasasaa yasa aadadhaamithi yasaswinaaveva
bhavatha:
When she gives her with full consent ,whisper:-By my indriya and yasas I am giving you
yasas .Thus both give indriya and yasas mutually and both become yasaswi.
Manthra 9
Sa yaamicheth kaamayeth methi thasyaamatham nishtaaya mukhena mukham
samdhaayopasthamasyaa abhimrisya japedangaadangaath sambhavasi
hridayaadhadhijaayase Sa thwamangakashaayesi digdhavidwaamiva maadhayemaamamum
mayeethi
One who desires that the wife should love me alone ,should make their Medra fixed on her
lower part with sradha and nishta ,and with face touching her face and touching her upastha
should whisper:- The rasa which take origin from each of my organs and reside in my heart,
Make my dearest woman be kaamamohitha (forget herself with desire)in me like a female
deer who has been pierced by a sammohanasthra smeared with a poisonous chemical. Let he
give herself to me entirely and perfectly.
Manthra 10 and 11
Atha yaamichenna garbham dhadeethethi thasyaamartham nishtaaaya mukhena mukham
samdhaayaabhipraanaapaanyaadindriyena rethasaa retha aadada ityarethaa eva bhavathi
(10)
Atha yaasmicheda dhadeethethi thasyaamayam nishtaaya mukhena mukham
samdhaayaapaanyaabhipraanyaadindriyena the rethasaa retha aadhadhaamithi
garbhinyeva bhavathi (11)
If someone is doing sambhoga with intention of not getting pregnant ,they first do
abhipraanana and then apaanana and whisper “By my rethas I win over your rethas”and the
woman does not get a child and become Arethas(without seed). Instead if one does
sambhoga to beget a child do apaanana first and then abhopraanana in reverse order and
meditate “With my rethas I increase your rethas.”
Abhipraanaan:-To receive rethas inside is done by a woman.
Apaananam:- to flow it out or expel it from uterus ,also done by a woman. After
Abhipranaan , the woman who desires a child from a loved husband contract her muscles so
that the rethas is kept inside and only then she gets pregnant .If she does not like the man or
if she does not know this ,even if the rethas goes in it will not bear fruit and the woman will
remain childless. There is a chance that a woman who does not love her husband might have
a different lover who is giving her satisfaction .
Manthra 12
Atha yasya jaayaayai jaara:syaatham ched dwishyaadaampaathregnimupasamaadhaaya
prathilomam sarabarhistheerthwaa
thasminnethaa:sarasrishti:prathilomaa:sarpishaakthaaa juhooyaanmama
samidhehoushi:puthrapasoomstha aadadesaavithi mama samidhehoushirishtaasukrithe
 822 
 

tha aadadesaavithi mama samidhehoushiraasaaparaakaasou tha aadadesaavithi sa vaa

esha nirindriyo visukrithosmaalokaath praithi yamevamvidam brahmana:sapathi
thasmaadevamvichothreeyasya daarena nopahaasamichedutha hyevamvith paro bhavathi
Suppose there is another lover to your wife(a Jaara).Take a pot that is not burned in a Kline.
Keep it on fire. Take darbha grass and spread it upside downpour ghee on it and do homa in
agni.Then do the japa:- I take the praana and apaana of the one who has done homa in my
samith.I take the children and cattle of the one who did homa in my samith.I take all vaidika
and smartha sukritha of the one who did homa in my samith.I take all desires and all rights
of this and that world of the one who did homa in my samith. The one who is cursed by a
Brahmana who is pure and a gnani ,when he goes from this world , go without sukritha or
veerya .Therefore keep away from the wife of a gnani.If
gnani becomes an enemy it is dangerous.
Manthra 13
Atha yasya jaayaamaathruvam vindeth tyaham kamso na pibedahathavaasaa nainaam
vrishalo na vrishlyupahanyaath thriraathraantha aaplutya vreeheenavadhaathayeth
Jaaya (one who delivers or creates a child)during her Aarthava period drink from same pot
for three days. She will not touch any other pot. Even the servants and maids will not touch
her at that period. After three nights she takes bath and wear new dress and then she can
touch the ten grains starting from paddy etc (as mentioned before).The ten grains are for
vajeekarana yajna and she is ready for it again.(for preparation of food, for enjoying union
and to beget a new generation). What are the things that she prepares for getting a desired
child?
Manthra 14
Sa ya icheth puthro me suklo jaayetha vedamanubrooveetha sarvamaayuriyaadithi
ksheeroudanam paachayithwaa sarpimanthamasreeyaathaameeswarou janayithavai
To beget a son who knows one veda and with full lifespan and who is having white color
,the parents eat rice cooked in milk and mixed with ghee. They get such a son and become
Iswara of such children.
Manthra 15
Atha ya icheth puthro me kapila:pingalo jaayeth dhou vedaavanubrooveeth
sarvaamaayuriyaadithi dadhyodanam paachayithwaa
sarpimmanthamasneeyaathaameeswarou janayithavai
If one desires a son with knowledge of two veda ,with full lifespan and with kapila ,pingala
color cook rice in curds and mix with ghee and eat.
Manthra 16
Atha ya icheth puthro me shyaamo lohithaaksho jaayethasthrein vedaananubrooveeth
sarvamaayuriyaadityudoudanam paachayithwaa
sarpimmanthamasneeyaathaameeswarou janayithavai
If one wants to beget a son with knowledge of three veda and with full lifespan and is
having shyama colour(like Krishna)and with red eyes cook rice in water and mix with ghee
and eat.
(This is what is done in south India generally by all people ).
Manthra 17
Atha ya iched duhithaa me pandithaa jaayeth sarvamaayuriyaadithi thiloudanam
paachayithwaa sarpimmanthamasneeyaathaameeswarou janayithavai
If one desires to have a daughter who is a scholar and who has full lifespan parents have to
cook rice and sesame seed together and mix with rice and eat.
(This also is done for getting a good santhathi by people who follow mathrudaaya as in
Malabar).
 823 
 

1.The Upanishad have two women scholars in Gargi and Maithreyi illustrated . And it ahs
also said that Karthyayani is different from them because of her interest in Grihyathanthra
and lack of interest in Brahmavishaya.
2.And Athman has no lingam as upadhi and only body has upadhi of gender difference. All
these things are said in the Sankarabhashya itself again and again. Therefore there is no
chance whatsoever to say that :”A daughter can have scholarship only in
Grihathanthravishaya and she has no Veda adhikara”.
But ,unfortunately we find this sentence in Sankaarabhashya here. I have difference of
opinion only in this sentence with the bhashya.And what I strongly believe is that either
1.That sentence is a prakshiptha not written by Sankara but added by some one else after
him. Or,
2.If it is Sankara himself who has written that ,he has gone wrong ,being controversial from
what he had said earlier. And from what Brihadaranyaka Upanishad has been teaching so
far. My view is that it must be prakshiptha because Sankara would never say that being a
sarvagna and free liberated person to accept facts and truth as such as we have seen in every
step of his argument and commentary. Thiloudana is Krisara or in common Tamil and
Malayalam as well as Hindi language a Kichdi .
Manthra 18
Atha ya iched puthro me panditho vigeetha:samithimgama:susrooshithaam vaacham
bhaashithaa jaayetha sarvaan vedaananubrooveethi sarvamaaayuriyaadithi maam
soudanam paachaamyethwaam sarpimmanthamasreeyaathaameeswaro janayithavaa
oukshena vaaarshabhena vaa
People who desire a scholarly son who is a person who speaks beautifully in a sabha and
samithy,and knows all veda and has a full lifespan eat rice and meat with ghee and become
parents and kings of the Riksha (Jambavan was a riksha)and of rishabhas.(bulls). We must
remember that this part of teaching is given by a kshathriya (Pravahana jaivali) to a
brahmana and the early kings of the land were all belonging to Daanava/Daitya classes being
progeny of Vrishaparvaa,Mahaabali,Prahlaada etc The jains of Sravanabalagola think te first
originators of veda were Rakshas because of this .The ancient tribal people had a belief that if
we eat meat of an animal we get strength of that animal. By this misunderstanding people
started to eat meat .To think that if we eat flesh of a bull ,we become strong as a bull is as
foolish as the belief of Papua New Guinea tribes that we become more intelligent by eating
the brain of a man. What we get is a disease called Kuru as well as Mad cow disease .which
affects the brain and remove its memory power and loss of normal intelligence only. Such
beliefs have no proof and these were later on discarded by Indians for a vegetarian diet .Now
in modern scientific era ,modern medical knowledge also is in favor of vegetarian food for
prevention of several diseases.
Manthra 19
Athaabhipraathareva sthaaleepaakaavrithaajyam cheshtithwaa
sthaaleepaakasyopaghaatham juhotyagnaye swahaanumathaye swaahaa devaaya savithre
satyaprasavaaya swaahethi huthwodhritya praasnaaathi
praasyetharasyaa:prayachathi prakshaalpya paani udapaaathram poorayithwaa thenainaam
thrirabhyukshatyuthishtaatho viswaavasonyaamicha prapoorbhyaam sam jaayaam patyaa
sahethi
At early dawn ,get up and according to Sthaleepaaka rule do homa of Ajyam (as said
before)and as said before eat little by little.
Agnaye swahaa Anumathaye swahaa
Devaaya savithre sathyaprasavaaya swaaha
 824 
 

Is the homamanthra.After that eat half of the entire quantity and the other half is for wife.
After washing hands ,sprinkle water three times and tell wife “Hey , Viswavasu,Get up. As
before let the jaaya and the Pathy (wife and husband) unite”.
Manthra 20
Athainaamabhipadhyathemohamasmi saa swam saa swamasyamoham saamaahamasmi
sukrram thwam dhouaham prithivee thwam thaavehi sam rabhaavahai saha retho
dadhyaavahai saha retho dadhyaavahai pumse puthraaya vithaya ithi
Then embrace her and whisper:-
I am Ama;you are Sa .We are Saama.
You are saa,and I am Ama and we are saama.
I am Sama and you are Rk.
I am dyov and you are Prithwi.
Come,come.Let us start pumsavana (yajna for purusha ) to beget a child. Being
Saharethas (seeds united)let us get the wealth called a Puthra.
Manthra 21.
Aayaasyaa ooru vihaapayathi vijiheeyaam dhyaavaaprithivee ithi thaswaamatham nishtaaya
mukhena mukham samdhaaya thrirenaamanulomaamanumaashtri
vishnuyonim kalpayathu thwashtaa roopaani pimsathu.
Aasinchathu prajaapathirdhaathaa garbam dadhaathu the
Garbham dhehi seenivaali garbam dhehi prithoodake
Garbham the aswinou devaavaadathaam pushkarasthrajou
The manthra to be whispered when slowly opening the thighs of the wife.
Dyavaprithwi,open and give me a way /path. Then with nishta fix the organ of generation in
yoni ,have sandhi of face with face and three times caress body with softness and slightly
pressing it giving it bliss ,and whisper:-
Priye,Let Vishnu give your yoni a Thwashtaroopa(Viswaroopa).let it assume beauty and
strength. Let me as prajapathy ,the Dhaatha give a garbha (pregnancy)into it.Hey, Priye,
Seenivaali,Give me pregnancy.He,Prithushtake , give me your garbha.Let the Aswinideva
who are bestowers of nourishment give you garbha. Seenivaali is the moon that appears after
the new moon day. Prithooshtaka is the blessed one.
Manthra 22
Hiranmayi arani yaabhyaam nirmanthathaamaswinou tham the garbham havaamahe
dasame maasi soothaye
Yathaagnigarbhaa prithivee yathaa dhourindrena garbhinee
Vaayurdisaam thathaa garbha evam garbha dadhaami thesaaavithi
In the past the Aswins did churn two golden Arani and from it was originated a
Amrithagarbha.I am depositing that in you. Ten months from here, give it back from you to
me. Like the earth which has fire in her womb, like the sky which has Indra in her womb, like
directions which has Vaayu in their wombs ,I give you this garbha (pregnancy).The last word
in the manthra means ,one has to pronounce one’s wife’s name also with this.
Manthra 23
Sopyantheemadbhirabhyukshathi . Yathaa vaayu:pushkarini samidhyathi sarvatha:Evaa the
garbham ejathu sahaavaithu
Jaraayujaa Indrasyaayam vraja:kritha:saargala:saparisraya:
thasmindra nirjahi garbhena saavaraam sahethi
When the wife is about to deliver, sprinkle holy water on her and whisper the manthra: Like a
blowing wind moves the lotus pond from all directions, your pregnancy be moved with its
jaraayu(placenta)from all its places and come out. Let Indra make this gateway smooth, wet
and easy for you to come out . Indra,remove all obstructions. Let the child removing all its
coverings(amnion etc) come out with its placenta.
 825 
 

Manthra 24
Jaathegnimu pasamaadhaayangha aadhaaya kamse prishadaajyam samneeya
prishadaajyasyopaghaatham juhotyasmin sahasram pushpaasamedhyamaana:swe grihe
Asyopasandhyaam maa chaithseeth prajayaa cha pasubhischa swaahaa
Yath karmanaa tyareericham yad vaa nyoonamihaakaram
Agnishtathswishtakrid vidwaan swishtam suhutham karothu na:swaahethi
The newborn child is kept on the lap of father. The agni should be witness in front. Curd and
butter is taken in a pot and continuously done homa and the manthra uttered:-
Let me have facilities for protecting a hundred purusha,like this son on my lap, and let the
wealth and cattle be always with my son and his race .Swaha.
I dedicate my praana in you by my mind.Swaha. In this karma, if I have done anything more
or less, let Agni who know all and do only the good and the sinless make it purified for me.
Let it be balanced without loss or gain.Swaha.
Manthra 25
Athaasya dakshinamkarnamabhinidhaaya vaag vaagithi thriratha dadhi madhu gritham
samnipaanantharhithena jaatharoopena praasayathi
Bhoosthe dadhaami mukhasthe dadhaami swasthe dadhaami bhoorbhuva:swa:sarvam twayi
dadhaameethi
Then putting lips close to child’s right ear whisper “Vak,Vak,Vak” three times.Mixing ghee
,curds and honey ,touching it with gold ,touch on the Childs toungue.Then whisper the
manthra :I give you the Dyuo,the Bhuvar and the Bhooloka .I give you the
Bhoorbhuvaswarloka”.
Manthra 26
Athaasya naama karothi vedoseethi sadasya thad guhyameva naama bhavathi
Then give him a name .Say You are the veda .Veda is his secret name .
Veda is the secret name of all children.If read backwards it is Deva. Divine.All children are
divine.
Manthra 27
Athainam maathre pradaaya sthanam prayaschati yasthe sthana:sasayo yo mayobhooryo
rathnadhaa vasuvid ya:sudathra:
Yena viswaa pushyasi vaayuaani saraswathi thamiha dhaathave karithi
Then put him on the lap of mother for drinking her breastmilk.Then whisper the pure manthra
:-
Saraswathy,Flow your endless wealth of milk collected in breasts .This eternal wealth
protects and grows all .It is an eternal mine of jewels. It knows all jewels. It is the one who
gives all (Daana).You nourish all who are having quality for its acquisition. Give it to this
child also.
Manthra 28
Athaasya maatharamabhimanthrayathe.
Ilaasi maithraavaruni veere veeramajeejanath.
Saa thwam veeravathy bhava yaasmaan veeravathokaradithi
Tham vaa ethamaahurathipithaa bathaabhoorathipithamaho bathaabhoo:paramaam batha
kaastaam praapachiyaa yasasaa brahmavarchasena ya evamvido braahmanasya
puthraa jaayatha ithi
Then do abhimanthrana to the mother who is giving the milk:-
Ile,Maithravaruni(The wife of Vasishta,Arundhathy),You have created the brave from the
brave. You made me a veeryavaan and let you be veeryavathy. Thus when a child is born to a
Brahmana ,he becomes greater than the father. He is thus Athipitha (greater than father).Let
you be Athipithamaha(greater than your grandparents).By sree (wealth)by yasas(fame)and
by Brahmavayas (lifespan of a Brahman)reach the ultimate limits. The first part is when
 826 
 

Sakthy was born to wife of Vasishta,Arundhathy.The second part is the prediction of birth of
Parasara from Sakthy .
Brahmana 5 VansaBrahmana
There are 57names in the list. Another smaller list of 13 is given separately. And it is said that
from Sanjeeviputhra Madhuvidya was given to many people . Kusri and Sanjeeviputhra are
present in both lists and Sanjeeviputhra is 9th from Kusri in both lists .Therefore the names in
between could be synonyms... And there is a last word that Suklayajurveda obtained from the
Sun was commented upon and explained by YajnavalkyaVajasaneya .
1Brahman. 1Aditya
2.Prajapathy 2Ambhini
3.Thurakaavaseya. 3Vaak
4 Yajnavaacha Rajasthambhayana 4Niddhruvaputhra
5Kusri 5Kasyapa
6Vatsya 6Silpakasyapa
7Sandilya 7Hareethakasyapa 8Vaamakakshaayana
8Varshaganan
9Mahithy 9Varshaghanaputhra Asithan
10Koutsya 10Badyogaputhra Jihuavath
11Mandavya 11.Vajasravas
12Mandookayani 12.Kusri Kusri
13Sanjeeviputhra
14 .upavesi Vasya
15 Arunan Sandilyan
16 Udhalakan vaamakakshyayanan
17 Yajnavalkyan Mahithy.
18 .Aasuri Koutsya
19 .Asuryayana Mandavya
20. .Prasniputhra Asuravasi Mandookayani
21 Sanjeeviputhra Sanjiviputhra(short list)
22.pracheenayogya
23.Karshakeyiputhra
24 Vadabrithiputhra
25 Two Krounchikeeputhraas
26 Baalukiputhra
27 .Rathithaariputhta
28 .Sandiliputhta
29 .Mandukiputhra
30 .Mandukayaniputhra
31 .Jayanthiputhra
32.Alambiputhra
33 .Alambayaniputhra
34 .Samskrithiputhra
35 .Soumgiputhra
36 .Arthabhagaputhra
37 .Varkaruniputhra
38.Varkaruniputhra
39 Parasaree puthra
40 .Valseeputhra
41 .Parasareeputhra
42.Bharadwajiputhra
 827 
 

43 .Gouthamiputhra
44.Athreyiputhra
45.Kaapiputhra
46.Kanwipthra
47.Vaiyaghrapadiputhra
48.Alambiputhra
49.Kousikiputhra
50.Katyayaniputhra
51.Kathyayani
52.Parasariputhra
53.Oupaswasthiputhra
54.parasariputhra
55.Bharadwajiputhra
56.Gouthamiputhra
57.Kathyayaniputhra
58 Pouthimasiputhra.
A comparative study of the three vansaBrahmana or chronology given in the three khanda
was done .From 57th generation onwards the custom of saying the gothra of the mother is
lost.Till that the gothra of mother was considered important true to teaching of this
Brihadaranyaka Upanishad. Till Pouthimasiputhra both mother and father gothranaaama exist
for all rishis.
Vansavali shows that Suklayajurveda was a branch of Atharvangirasa or Atharva itself and
was codified byAyasya Angirasa and Yajnavalkya who lived in court of Mithila with janaka
,during Ramayana period was one among the Ayasya Angirasas.He codified Madhuvidya in
entirety during his lifetime .After Galava,also called Sanjeeviputhra this was obtained by
other branches from Atharvangirasas.The first 8 names are apourusheya and has no gender
adjectives. The first prajapathy Varshaghana puthra is Krishna as Asitha.(see
Krishanyajurveda). The first prajapathy was black in colour.Atharva as Vajasravas was born
from that dark one and from him originated Vajasaneya yajna and vajeekarana .There the
Guruparampara of Yajurveda and of Atharvangirasa unite.(two veda knowledge as Divedi).
Ayasya Angirasa itself is then Mahithy ,called Yajnavalkya. To get a good son ,the mother
has to be good Sthree praadhaanyadh Gunavaan puthro bhavatheethy prasthutham
(SankaraBhashyam).
Sukla is a word that denotes both semen as well as white/pure. Since the intellect and
Knowledge has no gender as Athman,that adjective is given to Suklayajurveda.Vasishta is
vaak.The Atharvangirasa is creating VAK as agni, and not a body that is physical .It is
recreating Vaak Vasishta ,sreshta children. Therefore it is also the Saama or balancing of all.
This saama being the order or rhythm of entire universe it is Rk too. Thus all veda are
integrated wisdom .
In every jeeva exist a feminine and a masculine principle. The sthraina part is called
Apourusheyam and the masculine principle as Pourusha.The balancing of these is life. Shiva
and sakthy,Radha and Krishna,Yin and Yan ,sine and cosine, prakasa and vimarsa ,positive
and negative poles are balanced perfectly in a rhythmic way in a balanced equanomous state
of peaceful co-existence for world peace, peace in society, in nation and in each home .This
integrated and holistic approach is the perfect health for society and for entire world and it
has to start from home is the message. When there are imbalances and quarreling forces with
class wars and power struggles etc ,it leads to physical, mental, intellectual,sociopolitical
,imbalances in individual and global levels. Therefore both at individual level and at global
level a good intrapersonal and interpersonal balancing is necessary . I am a person who works
in the field of Medicine and am concerned with order and disorder that cause disease in
 828 
 

individual, society and the world at large and how the world environment affect the personal
health and peace as well as global health and peace and vice versa. Therefore for the perfect
health of all and ,and for society, nation and world, this apourusheya,Ayasyaanghirasa
Madhuvidya as the Sushasindhu of wisdom of ancient India is dedicated to entire world as a
nectar as a sacred water and a medicine for all its sorrows and illnesses. When one floats in
the bliss of Sudhasindhu ,there is no differences in gender, in class,caste,or any other form
and name ,time space etc.The freedom (swathanthrya)of that liberated existence of Samathwa
( equality) has only energy eternal . In that sudhasindhu of Chithkana (particles of energy)and
naaadatharanaga(waves of sound) floats the AHAM ,that is amritha,abhaya,puraana ,vridha
,achala ….
AHAM BRAHMASMI
SARVAM KHALWIDAM BRAHMAN
ISAVASYAM IDAM SARVAM.
Table of comparison of chronology of the three Khanda:-
Madhukandam Munikandam Khilakahanda(Mathrugothra)varuni
(Pithrugothra) Mithran
1 to 8 Apourusheya
1Brahman Brahman Aditya

2Parameshtin Parameshtin Ambini

3Sanaka Sanaka Vaaag

4Sanathana Sanathana Nidhruvaputhra

5Sanaru Sanaru Kaasyapa

6Vrishty Vrishty Silpakasyapa

7Viprachithy Viprachithy Hareethakasyapa

8Ekarshi (surya) Ekarshi (surya) Varshaghana

9 to 15 are Atharvas
9 Pradwamsana Pradwamsana Varshaghanaputhra Asitha prajapathy)

10Mrityu Mrityu Badyogaputhra jihuavath thuragesaya

11Atharvan Daivan Atharvan Daivan Vajasravas Yajnavacharaja sthambayana
12Dadhyacha Atharvana Dadhyacha Atharvana kusree
13 Aswins Aswins Upavesi Vatsya
14Viswaroopathwashtra Viswaroopathwashtra Aruna(shandilya)
15. Abhoothythwashtran Abhoothythwashtran Udhalaka(Vamakakshayana)

16 to 19 Atharvangirasa
16Ayasya Angirasa
17Pathasourabha
18Valsanapath Bhabrava
19 Vidarbhikoundinya
Ayasya Angirasa yajnavalkya(mahithi)
Pathasourabha Asuri (Kouthsya)
Valsanapath Bhabrava Asuryayana(Mandavya)
Vidarbhikoundinya prisniputhra asumvasi Mandukayani
 829 
 

20.Galava Galava Sanjeeviputhra

21. Kumarahareetha Kumarahareetha pracheenayogya
22Kaisorakapya Kaisorakapya karshkeyiputhra
23 Sandilya Sandilya Vaidarbhi puthra
24 Valsya Valsya krounchiki puthra
25 Gouthama Gouthama baluki puthra
26Gouthama Gouthama Rathithari puthra
27 Mandi Mandi sandiliputhra
28Athreya Athreya chandukiputhra
29Bharadwaja,Athreya BharadwajaAthreya chandukayaniputhra
Angirasa Angirasa
30. Asuri Asuri Jayanthiputhra
31Oupajanghava Oupajanghava Alambiputhra
32 Thraivarni Thraivarni
33.Asurayanan yaska Asurayanan yaska samskrithiputhra
34 jathukarna jathukarna soungiputhra
35 Parasarya . Parasarya arthabhagaputhra
36 parasaryayana parasaryayana Oupaswasthiputhra
Varkaruputhra
37.Ghruthakousika Ghruthakousika parasariputhra
38 Kousikayani kousikayani vatseeputhra

39Baijavaipayanan sayakayana parasriputhra

40parasaryan kashayanan bharadwajiputhran
41.Bahradwajan soukarayanan gouthamiputhra
42.Gouthaman Madhyandinayanan Athreyiputhra
43.Bharadwajan jabalayanan kapeeputhra
44 Parasaryan udhalakayannan kanwaputhra
45.Pracheenayogya Saithaav gargyayana vaiyaghripadiputhra
46Gouthama parasaryayana alambiputhra
47.Anabhimlatha 1 saithavan kousikiputhra
48 Anabhimlatha 2 gargyan katyayaniputhra
49 Anabhimlatha 3 gargyan katyayani
50Agnivesyan Agnivesyan parasariputhra
51Gouthaman Gouthaman Oupaswasthiputhra
52.Kousikan Kousikan Parasariputhra
53 sandilyan sandilyan bharadwajiputhra
54.Koundinyan Koundinyan Gouthamiputhra
55.Goupavanan Goupavanan katyayaniputhra
56.Pouthimasyan Pouthimasyan Pouthimasiputhra
57.Goupavaann Goupavaann
58 Pouthimasyan Pouthimasyan
 830 
 

SUDHASINDHU DISCUSSIONS
Harikrishnan
Brahma vibrates and therefore it has movement .But gross senses and intellect cannot detect
those most subtle vibrations and hence it is considered as movementless by thesense organs.
Does it mean that brahman is bound to changes? Since movement is associated with
change. Or isn’t it the universe moving and the movement of universe is equated to
movement of brahman? Or Brahman appears to be moving and in reality immobile?
Suvarna
Harikrishnan,
Brahma is vibrant as well as nonvibrant.It is changing and changeless(according to the
predominance of thriguna in perceiver).And when we speak of vibrations, all things that
vibrate need not move.Like the strings of a veena which vibrates,and produce waves of sound
which too vibrates but we cant see the movement of it.Though we see the movement of the
string and of the fingers that play it.The vibration of soundwaves are subtle and cant be
detected by gross senses .And so too light energy .This vibration,though it is movement by
definition ,is aparinaami .The dual aspects of Brahma has to be understood from the dual
aspects of the individual’s intellect created by Thriguna.And that is described in detail when
the aspects of thriguna is dealt with.So this statement has to be understood as a continuation
of what is said before. Not as a separate statement. To get the clear idea of the entire
Upanishad, try to understand each of the verses and the meaning in toto .Then that doubt will
be cleared. We will come to this later when we discuss the Brahma in detail, in
Brihadaaranyaka and other Upanishads. It vibrates and moves. But it does not move. It is far
away. But it is very close too. It is within everything. But it is outside everything too. It is this
verse which is explained as Harikikrishna points out that he has some doubts. If you read it
again, Brahma vibrates, moves, but it does not move .It is at the same time moving and
nonmoving is said by the rishi.Thad e Jathi thannai jathi means it moves and moves not. The
explanation is for that. The Brahma is having its lingam as akaasa (spacetime.) According to
Brahmasoothra.And akaasa has only one quality and that is sabda.The waves of sound and
light spreads in akaasa .Nothing else. And the movement of lightwaves and soundwaves is
only partially grasped by the intellect and sense organs .The rest is too subtle(infrared and
ultraviolet rays of light and the waves of very high frequency and too little frequency)Both
these are not grasped by ordinary senses. The Brahma is a sum total of all these forces.
Therefore the dualities are due to the limitations of perceptions of the knower.
Harikrishnan
The word "sudhasindhu" is related with Srividya. Why did u choose this name?
Suvarna
I didn’t choose it from anywhere .It came to me because I have had dream visions of an
ocean(sindhu)of nectar as a resplendent energy ,when At the age of eight my great
granduncle Narayanamenon and my grandmother (who was my foster mother)died at an
interval of 6 months. That was an experience which I could never forget and I had been in
search of the root of that experience ever since. The book on swadhyaaya of Brahmasoothra I
have named Brahmasindhu, and the book on Soundaryalahari, I have named Padmasindhu,
and book on music therapy as Naadalayasindhu and book on bhakthiyoga as Krishna,
Kaarunyasindho! The sindhu is in memory of my dream vision of the energy ocean of light
and naada. And ,when the first of the series ,Padmasindhu came out in early 90's the name I
just got when two of my students at that time, Padma and Sindhu ,were walking in twilight
against the sunlight .The name just came from my inner being. And one of my colleagues in
my department at that time said ,that it reflects my views on national integration, since from
Padma to Sindhu(Two rivers on east and west )and the southern sindhu is the ancient
Bharath.Thus many meanings are in that one word sindhu. But all came out of the vision in
 831 
 

childhood ,one by one .My great grand uncle was an upaaska of srividya as Balaparameswari.
His name was Nalapat Narayanamenon.It was after his death (and I didn’t know anything of
srividya at that age)that I saw the energy ocean in dream. Probably that was his energy of
vidya blessing me through that dream. I have written about this dream incident in my spiritual
autobiography.
Harikrishnan
Bhaan
The first vaikhari word was Bhaan and was originated due to fear of getting into the mouth of
death. And you said that bhaan is also interpreted as Phan or Phani and is follwed to serpent.
So does worshipping snake concept come out of fear? And does that have any relation with
kundalini? And is this concept used by Christians and Jews as Satan in form of serpent? Also
is guru Nitya, Sri Nityachaitanya yati?
Suvarna
Guru Nitya is of course the Great Guru Nityachaithanya Yati. We had been in contact for
sometime in early Nineties. About the doubt whether serpent worship is related to fear. There
is no such implication. The implication is about the pronunciation of the word Bha. The pa,
pha, Ba, bha are the pronunciations which occur due to addition of Ha to pa, and ba, and in
several local dialects the words are interchangeable. For example look at Tamil. You won’t
find all such letters. It is just the pa .The others are later ones. The Bha therefore is the origin
from pa through, pha, and ba.And the sanskrit letter Bha is one of the first letters of proof of a
new dialect which was later absorbed by many languages in India. The Bha being
pronounced as Pha by people who do not know sanskrit. pha is present in Sanskrit. The word
phani means one with phana or hood (serpent) and is denoting a person who protects
knowledge and wealth alike. The etymological derivation of the vaikhari (pronounced word)
which is subject to such changes is indicated.The derivation of vaikhari (pronounced word) is
discussed. Along with that the origin of death and the first attempt to ward of death (for
amrithathwa) by creation of a common language which has some laws and which is taught to
ward of desires (which is mrityu) is being discussed.
(The passing reference to phoenicians was to indicate that the historical phoenicians were the
great travelers from coast of India and how the trade and commerce of Indian subcontinent
also carried its knowledge and culture abroad - the first globalization in history.)
Suvarna
The first word spoken by an infant as well as by the prakrithic creator is actually not Bhaan
but Om which is the combination of the A-U-M. Then how did the rishi say that it is Bhaan? I
was expecting that doubt from someone. That would be a genuine doubt because all of us
know Om is the first sound.
Harikrishnan
But bhan is the first vaikhari right?
Suvarna
All scriptures have repeatedly taught that the first word is OM -A, U, M. It is the first word
from which everything created. The first word uttered before every manthra or auspicious
action. Even in the first manthra of this very same Upanishad the derivation of Om and its
relation to the cosmos was explained. It is in the fourth manthra of the agnibrahmana that the
first vaikhari of the bhaan is mentioned. This happened after the creation of the universe. (see
the 3rd manthra for the formation of cosmos. So the Bhaan is definitely after the om.Yet the
rishi says that it is first. The reason is here it is the birth of the first intelligent person (with
medha) and the knowledge of the universe that is spoken of. The communication of light and
(enlightened medha)starts with a refined language and scriptural preservation of it.The birth
of a person with hunger for knowledge and who is afraid of this knowledge being destroyed
after his death is the context. The birth of language and its etymological and
 832 
 

communicational as well as developmental phenomena in relation to human beings is to be

considered here along with the first seer who is the first human Guru /teacher as well. The
shiksha of language starts with that aadiguru.
In human development and in language development also we find any child in any place,
speaking any language naturally utters the first word (swara) a , because it comes out
naturally when you open your mouth.When you close after speaking it is M.Or to be most
precise, as in Indian languages the last swarm ama: with a visarga which will together make
amma.(umma,mom etc also in some people and languages belong to the same derivation)
Aum is that first vaikhari of any child ,the universal and natural language of entire humanity.
A,and u are hraswa and sama and are swara.The last swara make the pronunciation of m,or
ma(m+a)and ma belongs to vyanjana and not a swara,and it is the last of the pavarga.
(pa,pha,ba,bha,ma).So with aum,the pavarga is born . Hence the first born vyanjana ,in any
natural language is ma,a member of pavarga.with ma,the pavarga is born. Ha is called
ghosham and is the mahaapraana in shiksha.When it is added to any vyanjana it gives
strength.Ha contains both swaasa(praana)as well as naada .When it is added to the first of the
varga(called khara)it become athikhara .When added to the third of the varga(called mridu)it
becomes ghosha. The pavarga has the first letter pa which +ha gives pha(of phani,pharao,
Phoenician etc)and the third ba +ha is bha.)of Bhanu,Bhartha,Bharya,Bharathavarsha etc)
People who are not aware of such deviations and differences in pronounciation,though
speaking the same language sometimes corrupt it.An example, if you are a Malayali,is very
easily seen when some people pronounce Bharya,Bhartha,Bharatha etc as Pharya, phartha,
phaaratha which is very common even among educated people .So it is etymologically very
easy to corrupt a language . The teacher who wants to prevent this ,naturally starts with the
example of Bha and pha. If we go to sangam literature we find Parathava for Bharathava
(descendents of Bharathamuni as seafaring people )used. In Tamil there are no hard words
and BHA is absent.Bhanu is a synonym for sun, or the resplendent one ,the light of the earth.
The one who wants to get out of darkness of ignorance and from the series of deaths and
births of the pithruyaana(moon as deity)is the samvatsara, who is born as the first intellectual
here, and he utters the vaikhari Bhaan.The first vaikhary to denote the birth of the first
gnaani /teacher/samvatsara is thus marked by Bhaan.
Harikrishnan
And you said in-depth manana one cognizes the meanings of the associations of vishayi with
vishaya and thus understands that they are in essence the same . They are one How is
vishaya and vishayi same?
Suvarna
Vishayi is the knower or the seer, the one who experiences. Vishaya is the known ,the
experienced . And the process of knowing is the gnaana.We can also use the terms the
gnaathaa,the gneya,and the gnaana for them respectively.
The knower knows by his self ,his enlightened intellect or budhisatwa.Both the knower and
the known are in essence the same being made of panchabhootha, and having the same
origin. And knowledge and process of knowing being inseparable from the knower is the self
itself. And all the three are thus experienced as one by a gnaani. That is why vishaya and
vishayi are the one.
Harikrishnan
You say that the he effects will be always according to our own karma. The forces mentioned
can either speed up or obstruct the attainment and help us. This will actually increase and not
decrease the anushtana of sasthra and faith in it . Does that mean everything is predefined?
Suvarna
The question was if everything is predestined what is the use of anushtaana? Will it not
decrease faith in anushtana and scientific principles being followed?
 833 
 

The answer is no. Because,

1.Sanchitha (sanchayanam= collection,acccrued or earned)karmaphala of thousands of
unknown past janma are there. In the present only some of them have started to give the
effects. Therefore the present karma are the already started (prarabdha=arabdha or
aarambha)karmaphala of the past. And these praarabdakarma of present are by
deduction(anumaana -one of the pramaanaas)the determining factor of the future .Or it will
be the sanchitha of the future janma(which we do not know).So ,by controlling our present
prarabhda karma (the karma of the present life)we can control our future. The karma is the
determining factor. And we cannot control the sanchithakarma(the past janma)but we can
control the karma of the present (this janma or praarabdhakarma)so that we can control our
future. What a management principle to evolve in those remote times!
Harikrishnan
How can one control prarabda? Prarabda has to be experienced. right? Isn’t it the agama
karma that can be controlled by will?
Anindya
Yes Hari, that was my understanding too. Prarabdha karma is part of the unmanifested
sanchit karma which we can alter by applying Will ( ATMAN) effectively.
Suvarna
We cannot control the past .It has already happened. But if we have the willpower we can do
good deeds in the present and accrue good results for the future .That is the message.
Sanchitha is the past.Prarabdha is the effect started of the past (the reaction to the action)But
,the future is the reaction of the action done in present(now)and we can direct our karma to
good ways and in that way, make a good future(so that the sanchitha of the future janma will
be giving us good results). In a yogins thrikaala mind these does not exist at all. And this
division is only for others,nonyogins.
Harikrishnan
You wrote From the thought ,body moves and does things ,therefore body is athman (me),
Athma is the cause of every action, movement and therefore athman is the real body ,is
reached. Mass or pinda with weight is body and it has gathi or movement .But the movement
of it is energy only ,and nothing else . The equality on either sides of the equation is thus
deduced. That is how Brahma and prapancha are one Can u explain this a little more? Are
you mentioning the vakya "prapanchaswaroopam Brahma"?
Suvarna
The explanation was not of that particular vaakya but of the idea of the 17th manthra of the
4th Brahmana of Brihadaaranyaka .
The manthra starts with Athmaivedamagra aaseeda eka Eva; so kaamayatha jaayaa ....
Initially there was Athma alone. Whatever is created later (entire prapancha)is from that .This
is explained. First the Athman has a thought. A desire to create. To acquire a spouse/friend to
create. Then only the action for the acquisition of it starts. So first is the thought ,and then the
actions and the words and then the creation of whatever one needs. Whether it is a child,
a new discovery, a new technology or the entire universe. That which has a mass with
velocity (gathi)and that which is seen is the body, the prapancha. (both the physical body of
human,animal,bird or inanimate things).But the real I is the Athman which was cause of all
these pinda and movement .That which is alone and is nirayana ,and the cause of everything
is the first. In human mind a thought is generated first before the expression of it as either
words or deeds. Just like that ,this moving and revolving multitudes of universes and bodies
of different varieties are not the first .They are all the creations of the first thought which had
a desire to create . So ,I am not the body ,but an Athma with thoughts My body and its
actions etc are only functions of that Athma.Only the thoughts of my Athma personified .
This law is applicable both to Brahma and jeevaathma. The vaakya prapanchaswaroopam
 834 
 

Brahma is having the same meaning. But the approach is different in this manthra to reach
that conclusion.
The next Brahmana speaks of Mind with its thoughts, then the vaak or words and the praana
as the real annam(food ).It is actually a continuity of thought thread in the entire Upanishad .
Harikrishnan
You wrote The karma or action includes manana,darsana and chalana (analysis,perception,
vibration and movement).All these karma belong to the Athman Does that mean athma has
karthruthva?
Suvarna
The entire sentence was, "The karma or action include manana,darsana and chalana
(analysis,perception,vibration and movement).All these karma belong to the Athman.By
Athman alone can the body do its karma. When athman/praana is lost .body cannot do these
actions.Name,form and action depend upon one and only Athman.". A dead body cannot do
analysis, perception or action. Only when there is Athman /praana in the body these are done.
Therefore, these belong to Athman not to body, though we think that our body is doing all
these/or our mind/intellect. All these are organs of the Athman only. The organs perform
what the Athman wills .That is what is meant by the Rishi.The ONE , EKA is athman.The
many /aneka are body, organs and the objects around. The eka is satya.The satya is concealed
by relative truth, the aneka.
Harikrishnan
You wrote
So, even if the brain is not functioning and is dead to the medical records, there is something
within which watches our own experiences even during that time, and that witness( which is
not our brain /intellect or cognition and memory associated with this body and brain) is the
athman ,the “sad” the “chit” and ananda bhaava .
Does that "observer" actually observe? Does that sachidananda have the karthruthva of
observation? Even if the brain is not functioning, to remember an incident shouldn’t it be in
the memory? Whose susookshma vritti is that?
Suvarna
Sakshithwa and Karthrithwa are to be first differentiated. The scriptures say the
Athman/ Brahman is only Sakshi/witness of what is happening (it is observing itself as a
sakshi) but the hapenings or doership is that of prakrithy.When the prakrithi and its
movements ,its doings, its analysis and thoughts and all other actions which we attributes to
our brain stops (The examples of sushupthy, dhyanasamadhi and coma are given as three
different situations which human beings have experience of so that we can easily understand
the similarity and difference) in dhyana (chithavrithynirodha is the technical term for that in
yoga) even then the athman is witnessing the enlightened state .The athman in sushupthy also
is witnessing the bliss of sleep but all karana and memory of jagrad state withdrawn.
Otherwise we will not say ,when we wake up from sushupthy,That I slept very well as a log
of wood. How could you say that ,if something was not watching? And if it was your brain
watching you, then it would have produced some type of jumbled up wave patterns on EEG
.That is not there in these conditions mentioned. In coma ,or near death experience when the
hospital records show total lack of EEG waves as sign of complete brain death, and after the
patient comes back to life and memory ,they give accounts of what happened .Then it could
not be the brain function. The brain is gross part of body. The Athman is not gross but very
subtle. It is not doer but is the witness. Hope you can get the difference. Observation is done
by the witness here.
It is a vision which has no dependence on physical body. Now to the doubt, about memory. If
brain is not functioning how we remember. There are many subtle organisms with memory in
cells some of them too tiny to have a brain.
 835 
 

The concept that memory is in the brain is slowly changing over the last decade. The memory
is everywhere, in our cells,chromosomes,in the elements outside and inside ,and in the
cosmic subatomic particles and in the energy stored in mitochondria. The energy concept of
transformation from one to another type, and the memory transfer from one to another is now
being understood in more subtle ways than the brain gross structure and function. The
neurotransmitters as chemical energy transfer, and the electrical potential at synapses as
electromagnetic energy and the continuity of this type of energy within the living organism
and in the external cosmos is being realised.Memory is thus a function of entire cosmos
shared with every single celled and multicellular organism with or without a brain. The brain
is a gross structure present in only a few animals ,and if memory was stored only in brain the
other animals and organisms would not have stored their memory and knowledge of
environment and survived. This was the ancient concept in India which never gave too much
importance to humans over other life forms .After the theory of evolution only the western
world has started to think in these lines. And this view is strengthening its ground among
academicians and scientists. We are only one of the dynamic systems within the dynamic
system of the universe ,as part of it and being changed by its dynamics, and causing changes
in its dynamics. Every organism is like that, part of this cosmos. To live in the dynamic
cosmos ,and to lead a life in it ,all organisms need and have memory systems and that need
not depend upon the brain alone .The plants and single celled animals for example do not
have brains but they too exhibit memory of a certain type and react and act in the
environment ,and to the environment by the stored knowledge which is memory. When we
come to athman we are talking about the most subtle sookshma state of memory .Not the
gross memory of the intellect or mind or physical structures .
Harikrishnan
Is realizing sakshithva bhava same as brahmathmaikya nirnaya?
Suvarna
The sakshithwa is mere witnessing of own state or swabhaava.There is no nirnaya or taking
decision or taking this side or that .There is no tharka or vitharkka.The vitharkka state of
samadhi has arguments, doubts and verification etc.In the final samadhi state none of these
exists. The Athman is completely merged in a state of bliss in its own sadbhava and in its
own enlightened chit avastha.It is just there aware of everything that happens internally and
externally in perfect visranthy.It is kaivalya state. To explain the state of kaivalya state to one
who has not experienced it ,the Rishi is using two examples one the sushupthy and the other
the death/near death state .They are different in some ways .That we will discuss in
subsequent parts of the text itself.
Harikrishnan
But Sankara in vivekachoodamani says
brahmatmaikathva vijnanam samyagjnanam shruther matham
So isn’t that Nirnaya more important than samadhi?
Suvarna
Nirnaya is important. That happens in savitharkkasamadhi state which is a lower form of
Samadhi. Only from a lower step we can proceed to a higher level. Sankara was a true
teacher and he said that to encourage his students to do Nityanityavasthuviveka.But Sankara
did not stop at that student level. He had already attained the highest state of samadhi in
which vivekakhyathi alone matters .And thus he had become the real Vivekachoodamani. We
have to start from primary school level to reach the highest educational level.
Savithrkasamadhi and nirnaya are at lower levels when compared to kaivalya and one who
attains kaivalya has to stimulate disciples to lowest realms first and at the same time point out
to them ,that this is not the goal, but only the first step .And you should not stop short at the
first step itself. Ankara did both. All world teachers do that.
 836 
 

Harikrishnan
Isn’t kaivalya realization of "Aham Brahmasmi" which is brahmatmaikya nirnaya?
Suvarna
Brahmathmaikya nirnaya and Brahmathmaikya swaanubhoothy are different. Because the
first is logical intellectual arguing about the oneness and the other is the experiencing it by
oneself. One is scholastic determination by logical argument. The other is anubhoothy where
no arguments ,tharkka ,vitharkka etc exists.Kaivalya is that state of swanubhoothy where all
nirnaya by budhi (intellect)disappear and just swanubhoothi prevail. Nirnaya and
swanubhoothy should go hand in hand .Nirnaya is there only when you are in jagrad state.
Swanubhoothi is different from jagrad state and is akin to sushupthy state but ,in samadhi
there is no sleep .The athman is the awakened one, and is sath,chith, ananda only and no
vikalpa,nirnaya,tharkka is there in kaivalya.
Harikrishnan
In yogasamadhi (unlike the jnanasamadhi ) there is brahmatmaikya anubhoothi. But he is not
aware of that aikya when he comes back to vyudhana. So he has to do nirnaya. In sushupti
also there is brahmatmaikya but due to avidya it is not known. So even if one attains samadhi
that doesn’t mean he has attained realization. right? By nirnaya I didn’t mean tharka or
argument but conclusion of that brahmatmaikya which he experienced in Samadhi
Suvarna
About yogasamadhi.
The Vyuthaana state happens only for sampragnathasamadhi.In asampragnatha Samadhi
there is kaivalya only. No savitharka,savichara or other types of nirnaya exist in
asampragnathasamadhi. Those occur in the early stages of samadhi practice for any person.
But when it continues for some time, all doubts cleared in kaivalya anubhava and after that
no logical nirnaya is needed. Because all logical nirnaya had been done in the initial stages
and one is perfectly sure about the state . The sushupthy state is given by sages as a lecture
demonstration. It is the only state which can be compared to samadhi and to make a common
man (who has no experience of samadhi) understand what it will be like that is the only
method. This educational psychology and teaching method was very well developed in India
.The Guru instructs the disciple by comparisons drawn about very common experiences and
things so that the rarest experience can be easily understood even by the least intelligent and
the illiterate. Because of this, in oral teaching traditions most of the audience used to
comprehend what the teacher said.(even villagers, herdsmen and tribal people).The presence
of the Guru and his nature ,his/her character and the words were together comprehended. We
,in internet age have to content with what is available for us. A pack of information(not
wisdom)through written language .So doubts and arguments will be more in our age.
Misunderstandings too. It does not matter. A questioning mind leads to wisdom in the end if
there is God's blessings.
Harikrishnan
You wrote
The view of modern astrophysics that a “Field-free Minskowsky space does not exist” is
almost approaching this view of the ancient astrophysics and of Indian philosophy. I do not
find any difference between the spirituality and science in the ancient scientist’s thought
process.
That means according to physics the fundamental entity is field. Some say its particle some
say field. Anyways particle is the quanta of field. So U mean that universe is similar to that
quanta of energy (brahman)? If so you are mentioning about saguneshwara? Since nirguna
niirakara nithya sudha budha mukta brahman doesn’t manifest?
Suvarna
 837 
 

First about the field. I said "almost approaching" not approaching or not the same .In
comparison, almost approaching, approaching and the same are different. About Field free
space. The field in western science is the mandala of energy .A quantum particle has a field
of energy. Without a field of energy no particle exists.That is the subtle. The particle if you
take as gross universe as in relativistic astrophysics ,it becomes the raasimandala and the
numerous stellar fields and stars,etc. Vishnu is meditated upon as this mandala of energy in
nirguna and saguna state in our scriptures. In saguna state worship, meditation is done on him
as simsumara . That is why I said almost approaching. The modern science is by its 300 year
old attempts slowly trying to catch up with our ancient wisdom. But not yet reached up. Not
attained its goal so far. Both saguna and nirguna has to be known for perfect understanding.
Otherwise it will be partial knowledge.
Harikrishnan
There is no prapancha different from pragnaana
Isn’t this in accordance with Neil Bohr's view that there is no objective reality independent of
observer?
Suvarna
There is no prapancha different from Pragnaana.
It is in accordance with Upanishadic view and in the view of Yogic samadhi state. I don’t
think That Neil Bohr had said that.(or conceived that ). The psychology and neuropsychology
has been trying to find out this truth .And they are coming up with some proofs.
Harikrishnan
I agree that Neil Bohr hadn’t reached the knowledge of Atman. But according to quantum
physics' philosophical implication( Which is still in debate) objective reality is not
independent of observer. Science doesn’t say about atman. But at least doesn’t it sound like
"Every vyavahara is nothing but experience as shabda sparsha roopa rasa and gandha?
Suvarna
The explanation is correct when it comes to bioenergy and cosmic energy as Eka or one. In
that sense ,the senses and their vishaya are one. That is said both in Upanishads (see
maithreyibrahmana of Br U)and it is being found out (not yet completely )by science. That is
what my entire commentary is about. The comparison of the two great systems. But where
the difference is one has to realise.The neuropsychological and quantum level knowledge of
the western science ,including medicine ,biology,chemistry,physics and astrophysics ,all stop
short at explainng things. It does not explore the self from within, but explore from without
only. The Upanishads on the other hand explore it in both ways and reach a common meeting
point. The synthesis has to happen and it has to be practiced. Only then we can say we have
done it both ways. From within and from without. For e.g. Take Neil Bohr.He knew Atom
(not paramaanu of Kanada) which is slightly behind Kanaada .And he did not know its
bioenergy implications. The next generation reached a little bit ahead. In that way the 300 yr
old science is coming forward to reach the neuropsychological implications of mental
energy/bioenergy whereas this is what the Upanishads had reached through years of debates
and contemplations. The gnaana, unless it is practiced for ahimsa and co-operative living ,is
useless, even harmful to society. The word exploitation of nature is there in science .In
spirituality it is not there..But,the modern ecological awareness is even approaching the need
for protection of all biodiversities of the world which has to end up in ahimsa as the means to
that end. About the medical points of the touch,smell,sight, taste, hearing and mental
cognition ,see the references given from both modern medicine, and ayurveda and the
upanishadic concepts in my commentary. To study these different sciences itself makes one a
philosopher is what I have experienced.. Then synthesis of them –wisdom- comes naturally.
And the knowledge that we are just continuing what the others /our ancestors have done, and
repeating the very same brain processes that happened to them millennia ago and therefore ,it
 838 
 

is only a natural law ,dawns upon us . We are then better individuals, and our pride even in
our scholarship is gone. We know our place in this universe is just as any other thing, be it a
virus or an inorganic matter/element. This does not happen when we explore only from
outside/ external vishaya..Internal approach is needed.
Harikrishnan
It is true that it’s by the presence of atman matter can move. But How can we equate it as
internal energy since matter is equivalent to energy? Einstein's energy mc2 is the equivalent
energy of a of mass m. So according to him mass and energy are the same property of a
system. So how can we say athma as energy or bioenergy?
Suvarna
Pinda or mass is the same as cosmic body(brahmanda)as well as pindanda(this human body
as well). Its gathi is the saayana movement of the stars/galaxies/ planets /other celestial
bodies, winds ,etc as well as all our voluntary and involuntary movements. All movements
are by vaayu/wind which is parivahavaayu(cosmic winds)or by praanavaayu (in body /living
). Thus inertia of universe/body in the mass or pinda state and its movement/gathy in the
power/sakthy/moving state together is the total energy of the universe/body.
Thus we have to understand Athman/Brahman and the Brahmanda/Pindanda and its
gathy/movement .The sum total of energy is not the same as the individual energy .
Individual energy of a body is never the equal of the total cosmic energy. And the total
cosmic energy measured by human intellect is always less than the actual energy /Brahman.
That is what is said by ancient astronomers of India and in that way ,though it is almost equal
to what Einstein said ,it differs too. Because ,Einstein does not consider Brahman .Something
beyond the E=Mc2 of human understanding. Yet he has reached very near to what the
ancients had conceived.
Harikrishnan
Who is an avadhootha?
Suvarna
Before we answer the question of who avadhootha and paramahamsa is, let us understand
what is meant by a sanyasin. Gnaanadhyaanaadikriyaapaanasambhinnarthamarthath
sanyasi .says Sankara in bhashya of Mundaka Upanishad. One who is always immersed in
dhyana and gnana and nothing else interests him/her. According to Mahanirvanathanthra
there are 18 Ullasa and among them ,one is called Avadhootha ashrama.And there are 4 types
of Avadhootha.
1.Brahmavadhootha .They are first grihasthasramins and become adepts in ganitha, jyothisha
and accept sanyasa only in the 4th ashrama.
2Sivavadhootha.Who takes sanyasa after poornaabhisheka.
3.Bhakthavadhootha.Follows path of love and dedication to God .Among them there are
poornavadhootha with parivrajya and apoornavadhootha without pravrajya.
4 Hamsavadhootha. There are Hamsa and Paramahamsa among them.The hamsa do worship
of Shivalinga while paramahamsa do not do that. both men and women were taking up such
avadhootha/sanyasa state. According to Sankara Athmagnani is a paramahamsaparivrajaka
and has nothing else to do ,according to Mandukyakarika commentary also.
Jinesh
Suvarnaji and Harikrishnan,
Very interesting discussion. Niel Bohr's statement that there is no objective reality
independent of the observer is a corollary of Schrödinger’s cat paradox. With due respect, I
would like to give a minute correction to Suvarnaji's explanation of the Cat paradox in the
Sudhasindhu thread. The duality of subtle as matter and wave is de Broglie's matter-wave
theory, which in fact is the scientific (mathematical) representation of the 'anoraneeyan
mahatho maheeyan' concept. It is smaller than an atom and larger than the largest. But that 'it'
 839 
 

is neither matter, nor wave; it is a quantum state. The definition of it is the quantum field
theory, like the Upanishads try to define Brahma. But Schrödinger’s cat paradox is a very
different theory - a hypothetical experiment about the quantum state. The paradox in it is that
the state of a system depends on the observer. Matter is matter when the observer observes it.
Wave is a wave when an observer observes it. When there is no observer, the state of a
quantum system is dual, like saying 'neither this, not that'. It appears then that the observer is
influencing what he observes. That is why Bohr says that there is no objective reality.
Science never accepts postulates that do not take into account both cause and effect. Laws of
causality are rather fundamental, though sometimes complicated in the view of science about
the universe, space-time and matter, but still it exists. I believe that this is a general rule in
Vedanta as well, where Nasadiya sukta (Rgveda) stumbles upon the cause of the origin of this
universe. Bohr's postulate about objective reality is not about denying what is not observed,
but is denying what is being observed in this universe as an effect of the cause - observation.
Since science does not believe in the concept of God, this is how we scientists explain the
"Brahma satyam, Jaganmidhya' statement of Sri Shankara.
Suvarna
I think you have started from my introductory paragraph alone and have not probably read
the entire thread.
1 The concept of Duality of subtle as matter and energy and as the gross and subtle etc as
shown by the Anoraneyan concept ,and the fact that it is neither , and sometimes
simultaneously both(ubhaya)is accepted.The quantum state and quantum field as Upanishads
describe the Brahman is also accepted.
2.About cat paradox. It is not a different theory ,as you yourself has said that it is an
experiment to prove the quantum state (which is a theory).And the paradox is in the observer
(subjective)but also in the object(objective). Matter is matter not only when observer views it
,but an observer with a special viewpoint views it .So is wave. When we expect to find wave
we may find wave ,but also can stumble at an opposite knowledge of matter. This is
dependent upon our nerve channel functions(again subtle quantum level+practice)but also
depends on the observed thing .An electron that is static can move when an observer starts
observing it and actually by observing we can change its course and position.
That is what is called Maya. But then ,is there no objective truth or paramarthasatha? There
the Neil Bohr Concept is different from Sankara and upanishads.
Harikrishnan
Suvarnaji
Yes as u said any observation will disturb a system. Can u explain a little more how it
accounts for Maya. About the Neil bohr concept. yes Neil Bohr didn’t say anything on the
paramarthika satya. But Wasn’t his view about the unreal nature of vyavahara correct? Isn’t it
in harmony with the drishti-shristi concept?
Suvarna
The concept of subjectivity based on observer and the observed and the knowledge thus
observed has to be One or merged to get an objective paramarthasatha.All the practices of
yoga, all the concentrated and logical discussions on the relativistic gross world and zodiacal
fields, and on the human body and brain, and its balancing of thriguna were expoeriments
conducted for attaining the state of merging with the cosmic energy and bioenergy and thus
becoming one with Brahman ,at a biological jeevathman level. Only a person who reached
that ONENESS can experience the oneness is the experimental result.This was tested again
and again by several people for several millennia and thus had become a science and a
metascience in India .It is there ,the word sasthra become objective. When we depend upon
only our senses we get paradoxes ,differences,maaya etc or relative truths only ,which
Sankara calls Apekshiki Gouni sthithi.
 840 
 

When we control our senses and go beyond the senses we reach a plane where we cognize the
absolute truth or paramarthasatha . If a person with a defective mind has a delusion ,it is
prathibhasikasatha and is the truth for temporary period only. If another person has
vyavaharikasatha,and does experiments based on his senses and intellect only ,as we do ,and
the scientists also do ,at a more subtle level, it is a slightly higher truth, but again is relatively
untrue compared to paramarthasatha. The highest step is paramarthasatha or absolute truth
where the observer, observed and the knowledge thus obtained are EKA and there is no need
to differentiate the three. Such a person see the lower two states as relative truths and calls it
maya or mithya.But a lower level intelligence cannot cognize that state of oneness until they
too reach that state.That is what Sankara 's commentary says and that is the reality . The
science that we follow is vyavaharika truth only. Not yet reached the paramartha state but
will definitely reach it after a few more centuries.
Suvarna
Harikrishna,
I think you understood the position of Neil Bohr as a person at Vyavaharika state ,and he has
not merged his jeevathman,or observer state (bioenergy)with cosmic energy Brahman state .
Just draw a pyramidal ladder or imagine a mountain .
The top is paramarthasatha.
the middle is vyavaharikasatha.
the lowest step is the prathibhasika satha.
Then ,the delusion or illusion of what is actually there at the top is there for the person below
. But for the middle one ,he has some idea about what he can expect at top. He knows both
the state of the prathibhasika and vyavaharika and is still striving to experience what is at the
top. The person who reached the top knows what is in all the three steps and has experienced
all the three states and speaks of the lower two steps as relative and the top alone as absolute.
This is just a simili to show where science stands .It has gone a long way but has to achieve
more and that is what sathyanweshana(enquiry of truth)is all about and in every era, in every
place people go on enquiring and speaking in their own languages about what they
discovered. That was in sanskrit about 6000 yrs back and is in English in the last 300 years
.The 300 yr old science has achieved a rapid ascend ,but has to go a long way again . To
catch up with the experiments done by their ancestors and prove it by their own independent
research .
Harikrishnan
I totally agree with you about the vyavaharic views of Neil bohr as well as the path to be
covered by science in reaching the conclusion on reality.
My query was regarding your statement of observation changes state of electron is equivalent
to maya. Let me put it in this way. The very observation of the state of electron will disturb it.
Also without any observation no information is known about electron. That means electrons
and so matter has only a relative existence. It is completely dependant on the observer. Thus
it has only Vyavaharika satyathva. Right?
Suvarna
Ans:-We will put it this way.There is an object-an electron. there is an observer-Me. There is
an act of observation.(and a knowledge system generated by that observation and
experimentation) But now, we see that ,As I observe ,the electron change its gathi(course)as
well as its form from wave to quantum and vice versa . That difference is what is called
duality or Maya. So by my observation, my knowledge ,I am changing the electrons
course(gathi)as well as form. But what about me, the observer? Am I not changed or
influenced by the thing I observe and the knowledge I thus obtain?Yes.And thus both
observed and observer has become two co-ordinates with mutual power on each other .The
 841 
 

disturbance is a loss of balance and the balancing is what makes the Cosmos in a cyclical or
Chamkrika system.
Suvarna
Now ,electron is matter and is dependent on observer. Yes. But who is the observer? Is it the
body ?No. Because body is only a pack of electrons and matter ultimately. Then who is
observer ?It is the Athman/Brahman. Then only the question of describing and
communicating that arises. For that the special observation of internal (looking inside -
Anthryamin)and then correlating it with the internal of everything(sarvantharyamin)is
necessary. And that observation, and that knowledge generation alters ones life course and
view points and makes a transformed life also. Hence the observer is also changed by that
observation. But that change is not a change of athman,(which is changeless)but a removal of
dirt or dust from a mirror so that Brahman reflects on Athman in full splendor . Thus the
observer,observed,act of observation become ultimately one .The sarvantharyamin Brahman
reflects in everything by introspection and swanubhoothi.This is different from Vyavaharika
knowledge .Because ,it is beyond the sense organs and their association with the manifested
world of existence .And it is the paramarthikasatha of EKA ,or advaitha ,which is called
GOD /BRAHMAN etc.This is said easily, but to experience it one needs a very much
controlled senses and mind which is lacked by the scholars and scientists of the modern
world .It does not mean that this will not be developed by them at all.
Suvarna
The electron changes ,when observer looks at it. The observer, by acquiring knowledge of the
electron ,by observation, is a changed person with changed viewpoint. The transformed
observer looks at the electron. That again changes the electron. This new observation changes
the observer’s new viewpoint.This cycle continues from the day one of the creation of human
beings and creation of universe. So, each change in electron and each change in human
observer for several millennia has produced the science of the upanishads and Veda. The
science of Ayurveda,the science of astronomy ,the science of mathematics, the science of
musicology or Gandharvaveda etc . These when given in partial or whole translations to other
continents ,by human interactions, trade ,commerce and political upheavals have opened up
new vistas of knowledge and technology in those parts of the world. Now,we,the people
living in the present era, have all these knowledge systems in different languages of different
continents and to understand the humanity as a whole, we have to understand the most
ancient and the most modern and only then ,with a new wisdom ,we can create a new future
for the coming generations of humanity. We have to understand the past ,to know the present
better, and then if we create a future it would be brighter and peaceful. Understanding the
past as history of wars and quarrels is not what I mean. Understanding the knowledge of our
ancestors, the science and art of them .Then compare with the new versions of them in the
present. Taking an open view ,creating and re-creating the best possible future for coming
generations of children .This will continue for ever .That is the cyclical repetition of the
Kaalachakra.
Jinesh
Suvaranaji,
Thanks for the explanation. The difference we observe between Bohr and Sankara is only the
difference between Science and philosophy. Science looks for causes and finds explanation
for effects, or based on effects they observe, they predict the causes of other effects. For a
scientist, paramardhasatha is nothing but a hypothetical quantum field, which exists only in
mathematical equations. This is what Schrödinger’s paradox about. In a mathematical
expression, a quantum state is not distinct from matter or wave, and its distinguishability
comes only from observation. What a mathematical observation reveal is the paramardhika
sathya of the state because it is free from observation effects, what we observe is only one
 842 
 

manifestation of it. We call it state transformation, an observer-induced effect. In a

complementary form, I regard the advaitha, the oneness of matter, life-forms and the entire
universe with the paramatma in the same way - the diversity is only an observerinduced
phenomena. That is called Maya, a state transition due to observation. In Science, there is no
paramatma. That is why the scientific concepts seem to differ from Advaitha. Everything in
science (physics) has to be mathematically proved, unlike in philosophy. In the previous
century, we had the concept of a universal medium, ether, but was considered really as a fifth
state of matter. Quantum field is a mathematical entity, like the space-time of Einstein. It is a
tool to explain different phenomena with one single theory. In a skeptic's view, advaitha uses
the same - a medium to explain the observed diversities of the universe that originated from
one single cause.
Suvarnaji,
Observation induced state transition is Maya in physics. 'State' itself comes from our
predefinitions of what it should be. An electron in one experiment appears to be matter (like a
particle) and in another experiment, it is a wave. It is said to be an observer-induced effect,
because the observation physically transforms the subject into one of its states. It changes
from its subtle reality to its physical state. Does it change the observer? Answer from physics
is No, but it only takes some energy from the observer. Then the "information" becomes the
subject in its information-induced state. The same observer understands the different states of
the same subject in different experiments. That is how he assigns diversity to one thing, or
how he finds out oneness in diversity. This is the way science proves the existence of
paramardha satha observing the diversity. However, Schrödinger’s paradox was challenged
by Einstein in his famous paradox (he never believed in this statistical play of nature). If we
know how an electron behaves (the state of an electron), we know how it’s opposite particle,
a positron behaves. That means, even without an observer observing, only by observing an
electron, we know what is the state of its counter-particle without measuring it. It contradicts
the 'observation-induced' effects and the statement that what is being observed is what
observation does to it. The only explanation there is that observation-induced effects
influence all effects caused from the same cause. But it needs infinite speed of information
exchange, which is not possible according to physics, but possible according to Vedanta (as
Isavasya says, it moves not, it is swifter than mind). That is why Bohr's and Shankara's views
differ. It is only a difference between a scientist and a philosopher.
Suvarna
Your statement:-Science looks for causes and finds explanation for effects, or based on
effects they observe, they predict the causes of other effects. And Philosophy does not have
it.
Ans:That may be true of the western modern science and philosophy. They are different. But
for Indian Philosophy of Advaitha it is not. In Indian philosophy of Advaitha karya and
kaarana(cause and effect) is a part and observation for it is a must before one finds out truth
and therefore scientific and philosophic truth are not much different.
Your statement.:-Everything in science (physics) has to be mathematically proved, unlike in
philosophy In Indian philosophy also everything has to be mathematically proved or balanced
and this balancing is what they call an equation(samavaakya is the word).Unless there is
balancing of power/energy and matter there is no Indian philosophy or science at all because
it is the same . The comparison with west and east is that west separates science from
philosophy while east see the advaitha of its science and philosophy and there is no dwaitha
even in that .It is perfect advaitha in its true sense. You observe that there is no
paramarthasatha for the scientist. But then you went on saying:-" Does it change the
observer? Answer from physics is No, but it only takes some energy from the observer. Then
the "information" becomes the subject in its information-induced state. The same observer
 843 
 

understands the different states of the same subject in different experiments. That is how he
assigns diversity to one thing, or how he finds out oneness in diversity. This is the way
science proves the existence of paramardha satha observing the diversity."
The later sentence says the scientist has a paramarthasatha.So how can we say that a scientist
has no paramarthasatha? And physics alone is not science. Medicine and psychology also is
science. And the question, does it change the observer comes in their realm and not of
physics alone. The Gestalt psychology explains how a dynamic system changes another
dynamic system (the environment which is observed and changed by a observer in return
changing the observer)and such a mutual change also is in realm of science.Advaitha of India
combine all these approaches, sciences to balance or equate prakrithi with Brahman and is
both philosophy and science integrated .It is interdisciplinary and integrated science and
sociology and humanity -sarvam or everything. Only then the truth is seen as paramartha.If
we view with one-sided knowledge the view will be subjective .Integration into a whole
makes it more realistic and paramartha.The sum of the organs is different from each organ
taken separately. Scientist ,whether in east or west is searching for truth ,absolute and relative
truths are cognized for the cognition of that only. The reduction of all multiplicities into
unities is the aim of western science also. The fact that they are striving for it show that they
too are in search of a real truth which will integrate science and humanities/philosophy .Only
then human become perfect or near perfect .All our neuronal channels and all our energy is
expended for that truth only .(whether by modern man or ancient man )and this eternal
search for truth ,by successive generations of humans and the integrated approach ,have made
life worth living on earth. And your last sentence, that the difference of Shankara and Neil
Bohr are only the differences between a Philosopher and scientist-I would say that it is the
difference between two scientists, one who has integrated science with philosophy, and the
other who has not done so.Shankara was a scientist who integrated science with philosophy
of life so that it could be practiced by all according to one’s state or level of cognizance.
Jinesh
To Harikrishnan,
Einstein's E=mc2 is purely mathematical in origin. The meaning of it is that if you have mass
m, you will bet mc2 amount of energy 'if you convert the whole mass into energy'. Energy is
a very underestimated term. What is it? Heat or light, bioenergy or forces between things,
gravitation or mental power? All are included in one term in physics - energy. Einstein
proved E=mc2 from the transformation laws of Lorenz (who was a professor in Leiden
University and Einstein was a very frequent visitor there). This is an outcome of the
relativistic laws of motion, where Einstein postulated that nothing can move faster than light
(c). This has another implication that what ever is moving faster than light can not be
'observed' or measured.
That also explains Maya in physics - the stars we see in the sky need not be real. It can be
rays from stars reaching earth only now, but the stars might have been destroyed millions of
years ago. So what we observe can be things from the past, observing in a completely
different domain of space, where space and time are different (but don't use 'space-time' for
that, it is a mathematical concept people use mostly in wrong contexts). I think Purusha sukta
is a beautiful poetic view of Einstein's relativistic concepts. It describes how the universe
evolves from purusha. A physicist would regard this as how matter evolved from the
primordial unified state, where there was no space and no time. The total energy of this
universe is not just E=mc2, because matter is only a small part of the energy of this universe.
Jinesh
Suvarnaji,
Thanks again for your reply.
 844 
 

First of all, I would not separate science or philosophy as eastern and western at this point,
because East and West use only different methods to search the same truth. Logically,
philosophy answers the "how’s and science answers both the 'whys' and the "how’s. That is
why the West gives equal importance to science. The division of science and philosophy
comes only in the initial stages; the gray areas distinguishing them is broad; philosophy
ceases to exist without proofs and science ceases to exist without philosophy.
Complementarity is their basic nature; not the division as two ways of searching truth. Cause
and effect (karana and karya) are not just part of observation, but is part of logical thinking as
well. That is what I learn in upanishads all along. I believe that it is the strength of Advaitha
principle as such. Advaitha is not independent of cause and effect principle, because the
origin of this principle itself comes from the discussions on the effect called universe and the
cause of it. Principle of Advaitha is neither an accidental discovery, nor just an intuition. It is
a cumulative result of logical thinking and attempts of realization. An example is the
Nasadiya Sukta (Rgveda), which asks about the 'cause' of the origin of this universe and
suggests that creation could be independent of creator and created things, a very different
approach from Purusha sukta. There has to be answers for "why's" (the causes) regardless of
whether it is philosophy or science. That is why modern science does not distinguish between
logical thinking and science.
You stated:- "In Indian philosophy also everything has to be mathematically proved or
balanced and this balancing is what they call an equation(samavaakya is the word)". This is
not entirely correct. Samavakya in philosophy is logical thinking. It is balancing between
different possibilities to explain one thing. But there can be several hypotheses to explain the
observed thing in philosophy and that is why Advaitha, dwaitha and even the thraithavada
(trinity) of Dayananda Saraswathi exists without much conflicts. Followers of each stream
have their own answers for same questions too. This is not acceptable in science; whatever
tool is used, hypotheses should be correct, otherwise samavakyas will not match. This is why
predictability is crucial in science- predictions based on a hypothesis tells how valid it is in
real. This is another reason why science and philosophy are distinguished in the West, at least
in the initial stages. Please do not take me wrong; I am not comparing which is great - science
or philosophy; that comparison itself is meaningless. I do not think that reaching advaitha is
the ultimate aim of science. Science is a search of truth in specific areas and the cumulative
information gives an overall universal concept (like what Bohr or Heisenberg put forward a
century ago). Therefore, it would be quite difficult to accept the usual statement that 'science
has not reached there yet'. Only science knows where it will bring us, to advaitha (as you and
I strongly believe), to dwaitha (as followers of bhakthimarga believes) or to trithvavaada (as
followers of Aryasamaj believe). But again, it’s not the aim of science, but one of the
outcomes of science. I did not say that scientists have no paramardhasatha. I said "In science,
there is no Paramatma". That is why I wrote:" For a scientist, paramardhasatha is nothing but
a hypothetical quantum field, which exists only in mathematical equations". It is not only
physics, but physics approaches it more explicitly than other fields. Psychology comes closer,
that's why Bohr proposed that the next fields to be unified are psychology and physics.
(Though unification of biosciences and physics is what is happening instead).
So, the oneness of paramatma and paramardhasatha in science (physics or biology or
psychology) and philosophy can appear different. The advaitha picture of the universe and
the quantum picture of the universe need not be the same. Advaitha gives a beautiful
description of universality of everything; absolute oneness. But it skips the details, like every
other philosophical hypothesis does. For instance, why should there be life in this universe?
Why civilizations? What was the purpose of creation? Why do we have cells and organs as
we have? This is why one fundamental question (Harikrishnan asked it) gives two different
answers in science and advaitha. If the whole universe was evolved from the One and there is
 845 
 

a universal law governing every evolution (by Prakriti), then whatever we are doing, the good
and the bad, the sin and the virtues - everything should be a part of this universal law. Then,
individuals are not deciding factors of their Karma, but it is a pre-decided flow of evolution.
The answer you gave to this question was based on Karma of individuals. If individuals get
the stains and fruits of Karma, then individuals are free to do karma, or, they have free will. If
free will is a part of individual, I would not call it advaitha, because now we are assigning
someone a property to choose, a property to differ from others. A universal law can not
sustain with the free will of individuals.
Harikrishnan
Jinesh,The mathematical definition of a field itself implies that it is a set of functions. The
quantum field which is a set of wave function is nothing but a set of probabilities. Still there
exists the wave particle duality in a quantum field. This cannot be the Paramarthika satha of
advaitha. Science hasn’t found the paramarthika satha yet. As suvaranaji said it has to travel
some more paths to reach there. On a philosophical level the present day science has
explained the illusionary nature of universe which means the universe has only relative
existence i.e. vyavaharika satyathva
Jinesh
Harikrishnan
Again, comparing the destinations of science and philosophy is like comparing apples with
oranges. They have different ways of looking at things. Only the conclusion is important. Is
the ultimate goal of science to reach Advaitha? Not at all. The philosophical discussion of the
quantum physicists were only side effects from their theories. So, I would rather call it
parallelism between views, instead of saying 'science yet has to reach there'.
Now, take the same approach of vedanta to look at this universe. This Universe is only one
way of manifestation of the creation. Could this universe have been in another form, could
have this life existed in a completely different form? Of course yes. The matter you see and
feel need not be the way it would be, if the universe starts from that absolute oneness once
again. That is why you can not exclude probability from this picture. As you said, the wave
function gives probabilities, but not that a wave function is 'nothing but' probabilities. The
whole universe is one percentage of a million ways of how it could have been manifested.
There is no duality in a quantum field or wave function, it is only associated with matter.
Wave function is as arbitrary as the definition of paramardhasatha of Advaitha. The term
arbitrary means, what exactly Upanishads say, if you think you know it, you don't know it. If
you think you do not know it, then also you don't know it. If you think you may or may not
know, then you know it. You feel only what is manifested from it. Then the only difference
between advaitha and physics is in names - paramatma and wave function (of the universe) -
both you can know theoretically, but can not sense directly. When the quantum physicists
suggested this hypothesis of universe, quantum mechanics was only 27 years old. Advaitha is
a result of discussions over several millennia; another reason why a comparison is
meaningless :-)
Jai
Jinesh
Advaita is not the result of discussions, dear.
Existence of a theory cannot say the truth of it.
How acceptance or rejection of any theory tests the theory?
Its gist or the content does.
What is this observer? What is deep sleep? What is this awareness? What is EXISTENCE
itself? What is Bliss? Or What is Self? Rishis are scientists, just like you….but their subject
of research is mind, or the observer, the subject of research is Existence. They observed the
mind, or the observer, incessantly. All days and nights.
 846 
 

SAT =Pure CONSCIOUSNESS = BLISS = BRAHMAN = Self

-----------------------------------------------------------------------------------------------
Bliss Vs wave function
Pure Consciousness Vs wave function
"I" vs. wave function
???
Dear, Clarify us. So that, we too can..........
Jinesh
Jai
Everything starts somewhere, every philosophy and science. The development in advaitha
principle can be seen gradually in last part of vedas. But you already said what I wished to.
Pure consciousness vs wave function. Gaudapada's Mandukya Karika explains irrationality of
our experiences - everything we experience should be just Maya, illusion. Usually people
define Maya as the barrier to identify oneself with the absolute Oneness. That is only a first
step. The Chinese philosopher Shuang Xu questioned Gaudapada's interpretation of this
irrationality of information, experiences. How can you distinguish between experience and
truth? Is there an absolute truth at all? The common thing in distinguishing our states is only
consciousness. Then, whatever we experience from this universe is only the projection of the
pure consciousness. That's what the decoherence principle in quantum theory also states.
Observed thing is projections of pure consciousness when the observer observes it. Every
event has multitudes of possibilities to happen. That is the property of wavefunction. It is a
function of everything, pure consciousness. It does not change, neither detectable. But it
gives projections, manifestations that are possible to experience, like this universe. Following
Schrödinger’s cat paradox, the question arose: when you sleep, does this universe exist? Need
not be. There is no observer then (it is even wrong to say that there is a witnesser. If there
exists nothing but a superposition of all possible wave functions, who witness what?). But
then this universe should be a superposition of infinite functions. For every atom and every
inch, there should be a projection of the wavefunction (manifestation of the pure
consciousness) when your senses start observing your surroundings. Then, the hypothesis of
Karma goes wrong. Because if our experience is irrational, if our information are illusion,
what is Karma? Where does it come from and where do its results go!
Suvarna
On October 20th D &J(Jinesh) had entered into the discussion and I had written as follows, to
his argument:-
That may be true of the western modern science and philosophy. They are different. But for
Indian Philosophy of Advaitha it is not. In Indian philosophy of Advaitha karya and
kaarana(cause and effect)is a part and observation for it is a must before one finds out truth
and therefore scientific and philosophic truth are not much different. (see Oct 20th thread) I
am happy to see that it had caused such a discussion. But there is one point that I want to
make.
When I say ,western science and western philosophy are two different procedures ,while
eastern science and philosophy are not different, and that cause and effect logically
determined is part of science as well as philosophy in India ,for both finding truth is the
ultimate aim, advaitha is naturally born between the two. That is how scientific truth and
philosophic truth are not two different disciplines but the same In the east. Whatever is seen
in Yoga, samkhya, you can find in science of Ayurveda Principle of balancing thriguna,
thridosha and it is only an applied discipline and philosophy is its basic principle. Similarly
balancing cos and sine and purusha ,prakrithy,yin yan is seen in thanthra and mathematics
and astronomy etc.This "Unification of all multiplicities” is slowly ushering into western
science and philosophy also making them complementary. There should be a sound logical
 847 
 

theoretical base . There should be an applied science. And there should be an experienced
seer to explain the how and why and when to do what too. Only then the integrated approach
to truth is completed. One of it alone is not enough to cognize truth. Integrating everything is
what is meant by Advaitha.Both Naasadeeya and Viswaroopa is explained and experienced in
that integrated approach. Advaitha is not just theory. It is practical as well as swanubhava or
experience . Only then one can balance with prakrithy ,nature in an ecological sense.
I hope all the readers have understood that message from the discussions and from the
translation of the Brihadaranyaka Upanishad. Moreover I quote a few sentences of Jinesh
here
1. Samavakya in philosophy is logical thinking
2. I am not comparing which is great - science or philosophy; that comparison itself is
meaningless. I do not think that reaching advaitha is the ultimate aim of science. Science is a
search of truth in specific areas and the cumulative information gives an overall universal
concept .Now ,Just think:-What is Mathematics except abstract logical thinking ?And what is
physics/astrophysics minus Mathematics? So Samavakya or balancing on either side ,whether
in Mathematics(science)or philosophy is the same process. Then as I pointed out earlier in
Advaitha Philosophy there is integration of science and philosophy for practical life ,living in
ecofriendly way with all other creation. So searching and re-searching for Truth ,as the Grand
Unification of everything (which in Sanskrit is Advaitha) is the aim of science and that is the
overall Universal concept to which Modern science is progressing. This is what I said. By
Vitharkka we will not reach Truth.
Jinesh
Dear Suvarnaji,
I appreciate your great messages and thanks for the same. In East, first philosophy developed
and after its flourishing science came. So, every thought of an eastern person is backed up
with philosophy - advaitha vedanta or samkhya for indians, Taoism and Yin&Yan for the
Chinese and so on. In the West, science developed independent of philosophical advances.
Galileo's and Aristotle's concepts did not interact with each other, because that was not
necessary at that time. I believe that it was a good thing, because science escaped from
biasing of western philosophy and it went on with its own way of searching the truth.
Advances in science is mostly western, because their way of quantifying and interpreting
observations was more rational. That is why they appear dry without sense of spirituality. But
that approach is not wrong at all.
When people understand more about the different disciplines, there will be slowly
movements towards unification of ideas and streams of thought. Whether it will all lead to
advaitha is another question, we simply have to wait and see how far it will bring us.
Dear Suvarnaji,
You stated:"Integrating everything is what is meant by Advaitha".
I see it in another way. Integration means taking the generality of two distinguishable things
and equate them based on a single cause. Even after integration you can say, there not many,
but only One. But "one' itself is a countability. The name Advaitha itself is to deny this
countability, otherwise instead of "a-dwaitha" it could have been called "ekathva". Ekathva is
countable, distinguishable from self. Denying even this is advaitha. Countability is not its
nature. We can extend this to integration of theories and sciences and philosophies and then
call it practical vedanta. I would call it then ekathva siddhantha insetad of advaitha. That is
more practical because it clears the abstractness of the universe as irrational and illusion and
brings the idea that every entity in this universe has a purpose to be there, instead of thinking
that they are observation induces collapse of the states. Both dwaitha and Advaitha can
explain the purusha sukta. With the statement in it "purusha: evedam sarvam" it comes to
"isavasyamidam sarvam' statement of Upanishad.
 848 
 

When it says "ajayatha", there comes distinguishability. Pranath vayurajayatha – vayu was
born from Prana or thadha lokaamajayatha. Universe is the effect of the cause that is the
Yajna of devas. In Schrödinger’s language, Devas are observers, yajna is observation,
purusha is wavefunction and universe it its one possibility of several projections. They are
effect and cause, distinguishable from each other; its dwaitha. So, within the flexibility of
philosophical principles, several phenomena can be explained. Swanubhava of dwaithis and
advaithis differ. If Shankara is right, the swanubhava of Buddha and Dayananda should be
wrong and vice versa. That brings us back to the question, which one is 'true' if experience
itself is an irrational phenomenon?
Suvarna
Jinesh
Integrated approach to truth was what I said. And the meaning of Adavitha is "One without a
second".The one is there. And that ONE is SARVAM Sarvam Sarvathmakam.
It does not take away the basic principle of number ,successor from that SINGLE one
(Brahman)as Upanishads call it ,and this is what Peano's rule in mathematics later on said So
,integration is possible in advaitha only. Like what Vivekananda once said, In advaitha ,a
small boat and a big ship can exist in that great ocean alike .That has to teach tolerance and
co-operation and democracy as dharma .
Jinesh
Thanks for your explanations, Suvarnaji.
But don't you think integration approach is possible in dwaitha as well, though the followers
of it distinguish them from the ultimate truth they call as Vishnu? There Visvaroopa (Vishnu)
is considered as the abode of everything and all the aspects of truth is manifested in one. I
completely agree with you that advaitha has brought a lot of tolerance within our great
religion itself; among the shaivas, shaktheyas and vaishnavas, who ever even at war for
existence in our history. Only advaitha could bring them together.
Suvarna
Your question:
Is Dwaithins capable of integrated approach?
Ans:Theoretically ,Yes. Practically not.Because,they go on thinking that I and You, Mine and
your are different.Thus pick up quarrels out of envy, intolerance.
Then how is tolerance and love practically possible?
I quote my earlier words :-"Adavitha is "One without a second".The one is there. And that
ONE is SARVAM Sarvam Sarvathmakam."
Sarvam(All)is Brahman.So there is not a second to be envious, to be at war. Only then
tolerance can develop.Advaithic experience is obtained only in Asampragnathasamadhi of
yoga. It is not an argumentative achievement.
The Iswarapranidhana of Yoga is what is meant by choosing ones own form and name for
meditation in India. Whether one choose Shiva,Sakthy or Vishnu is immaterial. The Oneness
of Brahman is in integration of all these forms . Anyone who knows Iswarapranidhana of
Yoga will know what is Ishtadevathanishta of Bhakthiyoga. And yoga was in India at least
from BC 3500 the IVC ,Harappan periods since figures of yogins with yogic posture is seen
in it.
Jinesh
Suvarnaji,
Whether in Advaitha or dwaitha or in atheism, intolerance or anger originate from ignorance
only. That ignorance has solutions also, without imposing either of these ways. These are
materialistic features, like desire as Buddha understood from his enlightenment, his
swanubhavam. My understanding of advaitha is not One without a second, but without
second only. One is again ekathvam. That is the eventual state after Pralaya, according to
 849 
 

dwaithis also. Paramardhasatha is beyond properties; there is no nama, roopa guna. Ability to
count also is a guna (property). That is why it is not One without second, but just without
second. If you ask then what is without second other than one, I would say, that is it,
paramatma. Calling it 'the one' is like asking what was there before time started (like
Hawking said).
Suvarna
Jinesh
Just two questions ,based on your post on Oct 28th.
Q1:- Have you conquered your anger?
Q 2:- Have you attained Swanubhava which Budha attained?
Jinesh
Suvarnaji,
Answers:
1. No, I haven't conquered my anger (because at this moment that seems not necessary).
2. No, I have attained no swanubhava either of Buddha or Shankara (because I am not
convinced whose swanubhava is real).
Suvarna
Jinesh,
I am just pointing out something for you to meditate upon for getting some self
experience or Swanubhava.Read carefully and meditate. Your Oct 28th post said:-Whether in
Advaitha or dwaitha or in atheism, intolerance or anger originate from ignorance only. That
ignorance has solutions also, without imposing either of these ways. These are materialistic
features, like desire as Buddha understood from his enlightenment, his swanubhavam.
From this I asked:-1 have you conquered anger?
2 Did you have swanubhava?
Your reply :- 1.I haven’t conquered anger (and do not think it necessary at this moment)
2.I have not got swanubhoothy and that I am not sure whether Budha or Sankara is right.
Please do meditate on these .You will get an answer .without anyone imposing it on you ,of
course.
Jinesh
Suvarnaji,
Thanks for your reply and suggestions. I find again a matter of miscommunication. My
answer was that I have not attained swanubhava of either Shankara or Buddha. It is not that I
have not experienced swanubhoothi at all. Every single atom in this universe has
swanubhoothi, of self identity and completeness. My swanubhoothi and how I understand
things from it slightly differs from yours, but reach the same destination. Anger itself is not
an evil to conquer. It is the identity of Rudra, not only for destruction, but its basic seed is
desire and consciousness. Without that spark of fire, nothing will exist in this world. Which
anger to conquer to what level is the matter of question. That can not be a simple yes or no
question, can it be?
Suvarna
My dear Jinesh,
When we discuss the Geetha,we are discussing Yogamarga which was the path adopted by
both Budha and Sankara.Both adopted Yoga .The methods of yoga were same. What they
experienced they alone could say. And what difference you or me find in their teaching is not
their swanubhoothy,but their understanding or cognizance of that swanubhoothy , which is
cognized by generations of teachers as different and same, in both ways, and our
understandings of all these controversial writings for generations. That is the reason for
argumentative logic and differences of opinion. But ,we can reduce the chaos of differences
by simple methods .That is what I am trying to do when I ask about your swanubhoothy.It is
 850 
 

just a way to meditate on self and find out truth by yourself. The very fact that the word
swanubhoothy is used ("Own anubhoothy") implies yours. Not Sankara's or Budha's .If you
have swanubhoothy ,there is a yes. If not ,there is a no. There is no comparison to any other
person. No body will compare you with Sankara,Budha or even me. And no one will compare
me with Budha or Sankara or you either. Because we are all unique individuals with our own
experiences, levels of intelligences and methods of enquiry all of which change our
perceptions. Kaama leads to Krodha and krodha leads to lack of understanding .
(smrithivibrama in the end).Lack of concentration is leading to lack of memory and krodha
has a part in it. And the question, have you controlled anger was ,to think in those lines , not
to blame you. The way of introspection is the best to control all senses and karma ,krodha
etc.Introspection leads you to meditation. This method ,I was trying to use for the sake of all
the readers ,through your question.Dont take everything so personally and get cross. That will
block our very purpose of enquiry. Thank you for contributing to the discussions .May God
bless you.
Harikrishnan
You wrote
The devatha of mind is moon.It is the secret of bliss. Which mind is bliss, with that mind, we
love and get the desired woman
Has this moon got any connection with chandramandala in tantrum?
Suvarna
Harikrishnan,You are right. There is relation to chandramandala of thanthra and to the
Vaamanadi in our body (Vaama akshi purusha).Chandra is at the same time male and female
principle. See the description in today's post .The translation about Chandradevi comes on the
page 1069 of the Malayalam Version of Sudhasindhu (DC Books Kottayam 2003.) It is
wonderful that you asked the same question ,just as I was translating and typing that page.
An astronomical and psychological synchronicity . As it is called in modern terms.
Jinesh
I think the discussion deviated from its starting. Whether it is your understanding of absolute
Oneness or my understanding of absolute non-duality, individual experience of realization of
truth (what you call swanubhuthi) has to be the same. If not, there is an element of illusion
somewhere, right? I believe you agree with that, with your statement that experience and
intelligence of individuals will change perceptions (of truth). Besides the prolix philosophical
discussions, the basic questions remain unanswered even in advaitha. For example,
1. When the universe originates and exists in the absolute non-duality, how individual entities
can have free will to do karma and experience its results? Should everything be the part of the
universal law? ( the answers is Yes in the unified view of science). Then what each individual
do and think should be already pre-defined and his karma is nothing but a part of the
evolution of the universe. It is the message of Shankara's Nirvanashaktham (thanks
Harikrishnan!) saying that I do not have karma, neither I have its results.
2. Even if the Karma hypothesis is valid in advaitha, if the sufferings of this birth is due to the
karma of this or previous lives, the person is entitled to experience it. If a person gets sick due
to his Karma, how would a doctor help easing his karma when he has to experience it (while
answering, I see advaithis assuming dwaitha principles of individuality, not non-duality).
3. What is the purpose of this chain of creation and evolution and destruction? What life
means in this universe? Is attaining the knowledge of non-duality the ultimate aim of the
being?
Suvarna
Now I will summarise our discussion .In your post there was mention of anger leads to
ignorance .So naturally one thinks that you might have conquered anger. And when the
answer came you don’t think that it is necessary to control anger it must be a surprise because
 851 
 

it is equivalent to saying that anger creates ignorance and one need not remove anger
(therefore ignorance)on a discussion about gnana and karma. coming to the summarisation .
1 .For us to meditate. If I have not controlled my anger it means I have not controlled my
karma either and as a result of anger I will be lead to the smrithivibrama. So the first self
analysis should be if I have not conquered my kama and krodha,How should I control them
?No other argument exists there. This is the simplest understanding of the problem if we want
to solve it.
2.Your statement was "As Budha understood from his enlightenment -his swanubhava ,which
is self-explanatory of that word(which is not my word but of teachers like Sankara) If one has
not conquered senses and anger ,one will not get enlightenment as Budha obtained. So if my
answer is that I have not controlled my kaamakrodha ,it is also saying that I have no
swanubhoothy of enlightenment as Budha had and all other words are superfluous only.
To conquer anger one has to adopt self-analysis and meditation and find out the reasons
and try to calm them. No argument help in controlling that. That is why self-analysis and
meditation are important.
About a word on swanubhava.The word does not merely mean our day to day experience or
our opinions. It is something experienced when all senses are quiet and in samadhi as
Nirvana. And Nirvanashadka is sang in the ecstasy of Nirvana by a sage who attained that
state .He need not have any karma because in samadhi he is beyond all karma. About
swanubhava of different beings I said. That is again due to the thriguna of different people.
Both nature, intelligence and karma and therefore experience vary according to the three guna
preponderance and their mixtures. See the samkhya and yoga and the theories of thriguna and
thridosha and their balancing. This is used by doctors of ayurveda for balancing and
removing dhathuvaishamya(imbalance of elements).The balancing leads to dhathuprasada
and to chithaprasada which is sign of sathwaguna and if one is perfectly healthy like that one
is calm and fit to have swanubhoothy.Otherwise we do not get it.Sankara and Budha were
sathwik people and they got swanubhava in Samadhi. From your answers I think you have a
rajasic preponderance in you ,though sathwa also is there (only then an interest in
adhyathmavidya happen). About the law of nature and cosmic order it is the classical
astronomy and astrology of India teaches. But it also gives the philosophy of getting
evolution by removing thamas and rajas by constant practice of ashtangayoga and thus
becoming sathwik predominant and balanced and thus go up in evolution. The predestined
state is thus by practice possible to be changed is the whole philosophy of yoga. This is
especially so for rajasic and thamasic people who wants to evolve up .For sathwik people it is
to prevent from going down in evolution. Right food ,right and dharmic life and an ecological
life in harmony with nature and the seasons ward off all diseases is the samkhya and
ayurveda principle. Yoga is ashtangayoga fro that .Sama,dama,indriyanigraha etc are for
control of all senses and mind. Thus all these are taught in Indian philosophy. The last
question is on the purpose of the samsara and the meaning of life. Is nonduality the only aim
of the being? These questions which you asked are very pertinent questions which our
ancestors have asked again and again and the answers they gave is being discussed in
Upanishads and the Geetha etc .For the time being ,I leave that last question unanswered. A
request to all readers to meditate on these and come up with their own answers.
Jinesh
Suvarnaji,
To an advaithi like you, I do not have to mention that shadvairis (kama, krodha, lobha,
moha,mada and matsarya) are nothing but relative feeling coming from dealing with the
external world (not with the self). These things exists only when duality exists. (My post on
Oct 31 says "anger itself is not an evil to conquer". I do not see where I said it leads to
 852 
 

ignorance, but I said it comes from ignorance (duality). I would quote the first mantra of
Athirudram (Yajurveda) here: Oh Rudra, I bow in front of your arms holding the bow and
arrows, I bow in front of your anger!". Shiva's anger does not come from ignorance, neither it
creates ignorance. That is why conquering anger seems to be unimportant. I am that Shiva.
Suvarnaji, I think I did not find answers for the first two questions too. How do I decide to do
what I want if the entire universe is flowing with its evolutionary law? How do I do karma
and its fruits and stains come to me, independent of the universal law? If I have a choice to be
sathvic or rajasic or thamasic, it would lead to dualism, dwaitha, since what I am is my own
decision. That can not be advaitha. Then whatever happens to Jiva (in vyavahara, srisht-
drishti vaada) has to be pre-defined at the moment the universe originated. Everything from
the first fraction of moment till pralaya should be pre-defined. How can one decide by
himself to be good or bad, if this is the case?
Suvarna
D&J ,
You say you don’t remember where you said anger originate from ignorance.
That is smrithivibrama.
I quote your post 6 days ago .It was:
(q):Suvarnaji,
Whether in Advaitha or dwaitha or in atheism, intolerance or anger originate from ignorance
only.
Suvarna
1. When the universe originates and exists in the absolute non-duality, how individual entities
can have free will to do karma and experience its results? Should everything be the part of the
universal law? ( the answers is Yes in the unified view of science). Then what each individual
do and think should be already pre-defined and his karma is nothing but a part of the
evolution of the universe. It is the message of Shankara's Nirvanashaktham (thanks
Harikrishnan!) saying that I do not have karma, neither I have its results.
For this ,the answer is obtained from Indian astronomy as a predestined harmony of universal
law. One has to learn that. I could learn it in the 1980's for comparison with modern science
of astrophysics. For how to change ones karma for a better evolution position is the practical
Ashtangayoga. Which one has to do oneself to get evolved. Sankara's Nirvanashadkam is a
song in his swanubhoothy when no karma lasts in the pure nirvana or Brahmi sthithy.
Suvarna
Your question:-How do I do karma and its fruits and stains come to me, independent of the
universal law? If I have a choice to be sathvic or rajasic or thamasic, it would lead to dualism,
dwaitha, since what I am is my own decision. That can not be advaitha.
There is no choice for our swabhava /thriguna when we take birth.But there are some ways to
reduce rajas and thamas and evolve into sathwik intellect or the pure reason .That is what
Yoga give us and all practices of a good ethical life is for that only .The Geetha teaches that
magnificent way .(please see the community Vivekananda for translation of Bhagavad-Gita
Geetha ).The decision is that of Athman ,which is Brahman. The problem is when you say
that "I "as different from other beings. In advaitha that Aham or I is the I of the Brahman.
And your dwaitha as I and my decision does not arise. The karma is dedicated to That one
Brahman, by this Athman,both being same. It is Brahmarpana,Athmarpana of all karma as
nishkama and only such a person can sing that Sivoham Sivoham.It is advaitha.
Suvarna
your statement:-
shadvairis (kama, krodha, lobha, moha,mada and matsarya) are nothing but relative feeling
coming from dealing with the external world (not with the self). These things exists only
when duality exists
 853 
 

answer:-That is true .They exist only when there is duality .But people have different
proportions of thriguna and different proportions of these enemies within is also a fact. The
person who understands them and controls them and get a pure intellect of sathwik
enlightenment only get experience of Advaitha.Others have the enemies as all of us
know.Advaithins are thus very few. People who got swanubhoothy are very few. In the
Yajnavalkya samvada in Janka sabha of Brihadaranyaka I have been discussing that in
detail.Gargi asked the others in the sabha that to see a person with swanubhoothy in a
human birth is a rare event and if you meet one, like Yajnavalkya ,do a namaskar to him
knowing the worth of such a communication. That was not said as idle talk .It is truth. How
many people with advaithic experience we ourselves see in our life? That shows the rarity of
such people. So duality exists for majority of people. But that does not mean advaitha is an
impossibility . Those rare jewels who have swanubhoothy are our only proofs for it .Like
Sankara who gave us the nirvanashadka. Upanishad is a secret way of wisdom because of the
rarity of such people who can have swanubhoothy ,which requires great austerity and
patience and thapas .
Jinesh
Dear Suvarnaji,
My original statement was: "Whether in Advaitha or dwaitha or in atheism, intolerance or
anger originate from ignorance only". [october 31]
In reply, you wrote: "In your post there was mention of anger leads to ignorance." Here
already you twisted the cause and effect. So I corrected it on Nov. 2 that "I do not see where I
said it leads to ignorance, but I said it comes from ignorance (duality). Today you twisted it
again: "You say you don’t remember where you said anger originate from ignorance".
If you twist the cause and effect three times, would its cause and effect change? No. So, it is
not my smrithivibhrama, it was just your illusion of exchanging cause and effects; just like
imagining a snake and a line of water from a piece of rope. When we talk about Indian or
western astronomy, it is vyavahara - objective reality where, the universe does exist, creation
happened and it has its vyavahara. then it follows its Karma, then individuality comes,
dwaitha arises (due to Maya or not). In either way, "own karma" comes from "own free will"
to do karma. Does there exist a free will for any entity in this universe independent of the
paramartha? Or, "As a moving firebrand appears as a curve, consciousness when set in
motion appears as the knower and the known" [Mandukya karika, 4,47] and thus, are the
karma and its effects nothingbut cause and effects arising from illusions of duality?
Jinesh
If there is no choice of thriguna when we take birth, it must be a choice that lead each and
every one of us lead to either of these three gunas and its combinations. Sathvic, rajasic and
thamasic gunas are relative to each other. It basically refers how "good" a person is. What is
good, what is bad, related to what, in advaitha? Isn't it purely vyavaharic in nature when you
differentiate objective properties of things in a subjective level? More obviously, when there
is no "I", where does "my" karma come from? Who determines its nature (sin and virtue),
who gets its results and who determines its results?
Suvarna
D&J:
The meanings of slokas from Bhagavad Geetha quoted here(18th chapter sl-49 to 53 )
Sl 49
Therefore ,without attaching to anything ,as a Jithathman(conquerer Athman)without greed or
delusions, living and doing his duties ,one attains Naishkarmasidhi which is the ultimate in
sanyasa.
 854 
 

By doing karma according to this injunctions one gets Naishkarmya and its sidhi is what is
ultimate in sanyasa.Thus Krishna gives the secret of being a sanyasin within the
Grihasthasrama itself.
Sl 50
I will summarise how a person with naishkarmyasidhi achieves the ultimate nishta of gnaana
called experience of Brahman.
Sl 51
He, with his pure intellect,and efficiency of karma, does Athmasamyamana ,and discards
vishaya like sabda etc,and dualities of raagadwesha.
Sl 52
He lives in a lonely place without any other person to depend upon ,eating only limited food
required for continuing life, controlling mind, word and body ,and in yogic practice of
Dhyaana always .He depends upon Vairagya only. This ekanthavaasa and dhyana and simple
life of vairagya is what is said in Yogapadhathy and is practical method in samkhyayoga.
Sl 53
He by imagining himself as Brahman(Brahmabhooyaaya kalpathe)becomes pure and
peaceful and liberated from all attachments ,he sacrifices ahankara(ego), bala(strength)
darpa(pride)kaama(desires)krodha(anger)and parigraha(receiving gifts ).Thus he identifies
himself with Brahman in that tranquil meditative state. :-
Suvarna
Your question:-(Quote):-when there is no "I", where does "my" karma come from? Who
determines its nature (sin and virtue), who gets its results and who determines its results? The
quote from Geetha was given for Naishkarmyasidhi, since your question was on karma.
About that I or AHAM.
It depends on how you identify that Aham.Is it your body ,or Athman?Is it the cosmic body
?Is it Brahman ,the Cosmic Athman?Is it encompass the sarvabhootha(all beings?) A person
doing karma with these different concepts or understandings of I, has to be first defined. If it
is a person who identifies that Aham as the cosmic Brahman,which is reflected in own
Athman,and reflects in all beings and in everything’s that identification of self is with sarvam
,that I will have actions right from the deep realms of Athman and will be only virtue(because
of compassion to all beings as Budha did).If I is identified with a small I, with selfish desires
for fruits of each action and never does a nishkaamakarma ,that should be considered as not
virtuous ,since that person will exploit others for getting what he/she needs and cause
imbalances, inequalities in world .So determination is not by any single person,but by the
swabhava or thriguna of prakrithy itself .
Suvarna
your question:-What is good, what is bad, related to what, in advaitha? Isn't it purely
vyavaharic in nature when you differentiate objective properties of things in a subjective
level?
The above post answers your question. And vishaya,vishayi(subject/object) becomes not
different in advaitha at this level (like matter and energy )and objectivity is a scientific
outlook which comes from the light of vignana within .Whether one has that light of vignana
(though universal in all Athman,one has to cognize it and meditate on it to get own
enlightenment or swanubhoothy) depends on our practice,patience and vairagya to achieve
the goal etc.
About your statement that I have twisted cause and effect thrice .This is the quote so that no
one mistakes it :(( Dear Suvarnaji,My original statement was: "Whether in Advaitha or
dwaitha or in atheism, intolerance or anger originate from ignorance only". [October 31]
In reply, you wrote: "In your post there was mention of anger leads to ignorance." Here
already you twisted the cause and effect. So I corrected it on Nov. 2 that "I do not see where I
 855 
 

said it leads to ignorance, but I said it comes from ignorance (duality). Today you twisted it
again: "You say you don’t remember where you said anger originate from ignorance”. If you
twist the cause and effect three times, would its cause and effect change? No. So, it is not my
smrithivibhrama, it was just your illusion of exchanging cause and effects; just like imagining
a snake and a line of water from a piece of rope. ) Intolerance or anger originate from
ignorance. And Anger leads to Ignorance in turn.Therefore they are cause and effect
mutually. And two minus leads to a positive and a third minus brings it to original minus
state. (This mathematical principle was used by Sankara, Hegel, and by Karl Marx in their
respective fields of study ) .Whether it is my illusion or your illusion is something which
will be subjective for two of us ,and that can be determined only by a person who knows both
our philosophical and scientific acumen and our logical standpoints .So ,such arguments just
leads to Vitharkka as I had already pointed out. What one has to do if one really wants to do
self analysis is find out how much one has reached in the path of search of Truth. Then ,the
first thing should be to assess how much of Kama,Krodha,or other emotions still linger on
our mind which reduce our Memory ,and that smrithivibrama has to be removed . The
discussions should lead to such a self-analysis ,as far as Upanishadic discussions are
concerned and it should not increase such emotions.
Therefore ,I requested you to meditate . No ill will meant. That is for your benefit.. A Yogin
says the best thing for the listener to follow, not for oneself. Whether the listener takes it or
not is dependent on the capacity of the listener only.
Adarsh
What actually u meant to meditate on anger and swanubhooty, does it mean while meditating
one have to keep thinking on anger and swannubhooty?
Suvarna
Adarshji,
your question:-What actually u meant to meditate on anger and swanubhooty, does it mean
while meditating one have to keep thinking on anger and swannubhooty?
Answer:-
It is not to meditate on anger. It is for each individual to first find out how much I have
conquered my kaamakrodha by self analysis .Then only we can proceed to control it fully.
Only when we have conquered our mind totally ,we get the swanubhoothy of Nirvana.Not
before that.So,first find out where we are, then try to go forward.In an analytical discussion
doing manana (analysis) one can find out our own state of mind and then evolve beyond that
state. Swanubhoothy then comes as a process of Kramamukthy to all. But ,patience to do
each step comes from our preponderant guna .(sathwa,rajas,thamas) Therefore,lifestyle to
increase sathwik qualities were also adopted by our ancients. It is rather like climbing a
ladder step by step .
Jinesh
Suvarnaji,
Thank you for your detailed answers. And my apology for filling this discussion thread with
questions. In your second-last answer, you conclude that "So determination is not by any
single person,but by the swabhava or thriguna of prakrithy itself ". That is my understanding
too, that the determination of karma of an individual is not an individual choice, but is only
by prakrthi. Then the decision of an individual to be rajasic, thamasic or sathvic comes not
from his individual will, but is a selection of Prakrthi. The selection of which individual to
become who, which atoms to form what molecule and every other decision comes from
Prakrthi only. If this was not the case, then there wouldn't be evolution principle in nature,
there wouldn't be social (mass) psychology either. Neural network theories can almost predict
the behavior of a person in a crowd. That means the way of a person thinking is predefined
by prakruthi. All our developments in thinking and technology should be then set by Prakrthi
 856 
 

only. The shadvairis - kama, krodha, lobha etc, has been identified as a part of natural
evolution. It exists in every being, at least with a neural system. The very basic reason for the
selfish acts is the urge to survive stronger. Cause is the survival and effects are basic instincts
(desire- kama, reproduction, power etc). This also has been set up by Prakrthi, not by an
individual. This is again confirmed by the principles of astrology. The state, future - who the
child will become - a scholar or an ordinary man, a sannyasin or a normal man, a long-living
person or one who lives short - predicted in connections with celestial bodies. Then again,
personal choice becomes an illusion, but the fact is that everything, even the seemingly
personal choices of an individual have already been pre-defined. Then, how can a person by
himself decide to do karma? How do its results come to him and he has to reborn if his karma
was set up by Prakrthi? It appears contradicting.
Suvarna
D&J
The questions and doubts are always welcome.Only then the discussion will be active. About
the confusion you spoke about.(The contradiction,rather) The contradiction is when one do
adhyaropa of Athman on prakrithy and prakrithy on Athman. The prakrithy has thriguna and
it is prakrithy which makes creation possible .All our chemical,molecular,biological creations
included .And it is that prakrithy which is called the swabhava of beings .(even inorganic
objects -dravya have throguna by which we make use of in Ayurveda). It is what makes us do
karma.The gnaana of Brahman or Athman is not gnaana of this external prakrithy of guna .It
has to go deep into oneself.That is why I had been speaking of dhyana or meditation,self
introspection.That is not astrophysics.That is not biology or medicine or molecular science .It
is not even psychology which deal with mind,intellect and dreams.It goes beyond all that .
Neural networks being part of intellect is partly physical and partly mental(and is the best
bioenergy which can be demonstrated as electromagnetic and neurochemical/neuropeptide
transformation of energy so that energy and matter can be found one.But the point is when
upanishads speak of madhunaadi ,they knew this fact.How?Did they have any technology?
Most probably not.Then how?Then comes Yogic knowledge .Then comes swanubhoothy into
the picture.Like that one has to proceed.Leaving aside Book knowledge,one has to find ones
own way About individuals ability . Each has three types of sakthy in us.
Ichasakthy
kriyasakthy
gnaanasakthy.
If there is ichasakthy ,one can do anything.Even change ones fate .Just like an electron
changes its path(simile only) by watching our own mind(by introspection) we can change
it.We can evolve from rajasic to sathwik.We can go down also . Our kriyasakthy is our
rajasic guna and gnanasakthy is our sathwik guna.But for these to be revealed fully and for us
to show our full potential Ichasakthy is essential .That is why Krishna in Geetha says ,after
the last sloka,to use his Icha and do as he feels right,To Arjuna.If it is not there any number of
books and any number of Guru/or advice will be of no use. So,one can change our fate by
effort is a positive point in karmasidhantha . It is when we experience Samadhi, in total
merging with Vignnanamaya Athman ,we feel that Brahmisthithy/nirvana/When we come
back ,we are doing karma. Without karma no one can live. But karma after swanubhoothy
and karma before it will be different. Because one has experienced the oneness of all
creation, one has lost the selfishness and is doing karma for welfare of all beings. That is
practical advaitha.
Jinesh
Suvarnaji,
Prakrithi is not independent of Brahman. It creates gunas in creations and the feeling of
duality, Maya. Then, could you please make focused conclusions on these points:
 857 
 

1. Why there exists duality feeling among creations if attaining non-duality is the ultimate
goal of creations? Why isn't the self realization an inherent part of creation? Isn't it like
throwing hundred kittens in river and looking for which one will survive? (I agree that
experiencing the non-duality will take one away from worldly attachments. Then why these
attachments associated with Maya are given to creations?). To extend this question, when you
say that even non-living things do have trigunas, it is obvious that it is not a personal choice,
because materials with thamo guna can not upgrade by themselves to one with sathva guna.
Why would it be different with living things (in advaitha)?
2. Karma sidhantha has to assume that every individual has freedom to choose his way of life.
Isn't it assuming then that innumerable life forms on earth has innumerable freedom of
selection?
3. When you say that karma before swanubhuthi and after that are different, isn't there
already a selection of who's karma is karma and whose is not? When you say that there is no
vishaya and vishayi, or both are the same, why it matters in a universal scale who recognized
what, when it is a matter of understanding of only a few people, which anyway does not
affect the truth itself?
Suvarna
D&J,
your questions asking for focused answers:-
Q:-1.A.Why there is duality if ultimate aim is attainment of nonduality?
ANSWER:because Maaya /samsara /creation is the swabhaava (being half of it)of Brahma.
Shiva and Shakthy being one, Prakrithy is Brahman itself. It cannot be separated.Nonduality
is understanding that it is not separate or duel.
It is one.
B.Why is not self realization an inherent part of creation.
It is inherent part of creation.
C.Is it not like throwing hundreds of kitten in river and looking for which one will survive
No.That simili is not correct. The simili is endless waves,bubbles,and foam in an endless
ocean, each merging in ocean ,but at different time’s .Some earlier, others later.But all merge
ultimately.
D.Why the attachment to Maaya is given to creations?
Because samsara or Maaya is Anaadi,being the other side of Brahma, like the other side of a
coin. To continue samsaara attachment is given by Maaya .It is swabhava of Maaya.
Suvarna
E.If even nonliving things have thriguna,then it is obvious that it is not a personal choice
,because materials with thamoguna cannot upgrade themselves to one with sathwaguna..Why
should it be with living things ,(in Advaitha)?
Answer.:-All things have all the three gunas but one or the other predominate. In a stone
thamas predominate.Nonliving things do have a prakritha consciousness as we find in the
natural laws of wind,water,seasons,cyclical transformation of energy etc.They do obey rules
of nature and have a sort of prakritha memory. In plants and animals we find this archetypal
memory. Their evolution is by natural union and combination(of anu,paramanu ,of chemicals
, of seeds etc)on which they themselves have no choice. But they too do evolve to higher,
sometimes lower states . Living things have more chance of exercising the ichasakthy than a
nonliving thing. And among living things because of evolution of brain and intellect ,more
opportunities of ichasakthy and its use is there. And among men ,the thamasic predominant
people have least power to exercise that ,due to their ignorance.Sathwik people have most
efficiency since intellect is pure and has gnaana .Rajasik have intermediate. Most of the
injunctions are for rajasic to evolve into sathwik and for thamasic to evolve first into rajasik
and then to sathwik. Thus Advaitha does not say that only living things and man can upgrade
 858 
 

,but they can do it easier and quicker than the thamasic and it takes several cycles of
evolution for a stone to evolve but it too does evolve gradually .All things are ultimately
Brahman and thus originate, live and merge in Brahman only .The difference is in the
cognizance or noncognizance of it, due to guna predominance.(like delusion, projection etc)
Suvarna
Your Q:-2..Karmasidhantha has it that each one has freedom to choose ones own way of
life.Isnt it assuming then that innumerable life forms on earth has innumerable freedom of
selection?
Answer: The selection of a sathwika will be different from that of a thamasik . And the
freedom of selection is not there in Thamasic ,because of ignorance , because of lack of
knowledge of ones own swabhava.The one know its true swabhava has more freedom to
choose and his selection will be both logically correct and for welfare of entire world. That is
the sign of the correct selection.The role of nishkamakarma is important there.
Suvarna
Q:3 A. When you say that karma after and before swanubhoothy are different ,is not there
already a selection of who’s karma is karma and whose is not?
Answer:-Karma of a person without knowledge of self and swanubhoothy will have desires,
selfish motives,envy,hatred,enmity and violence due to that etc
After swanubhava ,when the nonduality of all is doubtlessly cognized, these negative traits
disappear without a trace ,and compassion and wisdom makes the karma more efficient and
for the welfare of all. After having known the experience of “I am Brahman; You also
Brahman. Every thing is Brahman.
There is only love and compassion for all. Karma become nickname .Then he will not exploit
nature or cause imbalance to nature, or exploit others for artha or kaama and all the karma are
purified. It will be auspicious to all ,not for one and ones family alone. In this way ,the karma
before and after swanubhoothy has to be viewd.The total transformation of a personality
happen after having a vision of true self in Swanubhoothy.
Suvarna
Q 3 :-B.When you say that there is no vishaya or vishayi,or both are the same, why it maters
in a universal scale who recognized what ,when it is a matter of understanding of only a few
people ,which any way does not affect the truth itself.?
Ans:-Vishayi and vishaya are merged in swanubhoothy only. It matters in universal scale. A
few people like a Krishna, a Rama,a Budha.a Christ ,a Vivekananda understanding Brahman
have transformed many and for generations .One person who has swanubhava can transform
the society ,than a crore ignorant people doing adharma out of ignorance.(Even in science one
Einstein could do things which many before could not achieve.) So whether I or You have the
ichasakthy to try for such evolution and total personality development is the only question
that matters . All have the potential for that since we are Brahman .But we have the potential
for going back to attachment of Maaya too. Which way y we should move? All scriptures are
just pointers to tell us the several ways of evolving into perfectly developed individuals and if
we use the opportunity, we as well as the society is benefited. If one cannot become a Christ/
Krishna/Budha /Vivekananda it is worth a trial to be like them .Better than a person who is a
burden to earth and hurting and doing violence, to be a person trying to help society by self
improvement .That is our swadharma.
Jinesh
Suvarnaji,
1A. If duality of creation is the nature of Brahman through Maya, then the laws of karma are
imposed on creations and an ultimate goal of self realization has been set. That would bring
to the conclusion that every act of every being, every joy and suffering is an act of Maya, but
not due to the karma of individuals.
 859 
 

1B. Self realization is apparently not an inherent property of the created entities, since Maya
forbids the creations (except one in billion in a century) from attaining it. Maya always
prompts senses to deviate from it instead of forcing one towards self realization. That was my
question, why creations arose with Maya, instead of as entities dancing in Aananda always?
(It is the nature of Brahman doesn't seem to be a satisfactory answer when people suffer from
hunger and sorrows).
1C. The timescale of who reaches self realization after how many births also has been set by
nature itself. It is like stirring the murky water in a bucket: the timescales with which each
particle settles down in the whirlpool is not an independent choice of the sand particles in it,
but is set by physical laws, Prakrthi itself.
1D. If Maya has an independent manifestation like the other side of the coin, it is imposing
duality in non-dual. Rather, my understanding is that Maya does not manifest at all in
Pralaya, and before the sankalpa of this universe. Maya is not a part of Brahman, but
Brahman itself. Maya emerge with the sankalpa of this universe and remains until the
creation exists. If created things have attachment towards Maya, then it is essential for the
existence of the creations to impose the non-duality feeling in them. That is why self
realization is not an inherent property of the creation, and Maya has set all possibilities to
distract the creations from self realization. The laws of Karma also is a part of this
distraction, because life is cyclic. That is why the concept of "one's own Karma and its
results" can not sustain in Advaitha Vedanta.
1E. Is it that only non-living things obey the laws of nature? The biological evolution is the
law of nature for the living things and culture, intellect and knowledge also is associated with
this, brain developments with evolution of information accesses. Every living and non-living
entity follows the laws of nature. There is no exception from it. Even the existence of life
itself is based on the delicate balance of things, like the atmosphere that is as thin as a blanket
over earth - everything is set up by Maya only. The notion that stone has a thamasic
dominance comes from that fact that they do not have sensual consciousness and thus they
seemingly fail to attain self realization in a short timescale. But how can one say that in a
stone thamoguna predominate? Can't it be that the stone has prajna or even Thuriya and is
equivalent to a person in deep sleep, who does not sense the universe, but merges with the
Pure consciousness? In such a view, all non-living things should be dominant with satvic
guna and they even experience the Ananda while being a stone. There is no question of
knowledge in the case of a stone, if it is in that state and no need of consciousness either to
upgrade from the ultimate knowledge.
Q2:A2:
Now we are talking about two selections: 1)selection of a person/object in one of the three
properties (and their mixtures), 2) selection within a property itself to choose to upgrade or
deteriorate. Several contradictions come here. You say that there is no choice for those who
are in thamasic phase due to ignorance. That means, people in Thamasic property are set by
Prakrithi itself and keep them away from elevation to more sathvic gunas (with few
exceptions like Valmeeki and Angulimaala). Ignorance is attachment to Maya and you
already stated (1D) that Maya sustains this attachment for the existence of the creation. It is
then clear that Maya sustains ignorance and thamasic and rajasic gunas as well for the
existence of creation, and it is not a personal choice of the individual at all. The concept of
natural selection is a proven theory. It's statistical nature also is an established phenomenon.
That sets up a general fact that the ratio of good to bad things (virtue to evil) will always
remain the same in the world, as Vivekananda pointed out. Thus, it is not the individual
choice and freedom to select that keeps that Karma chakra, but it should be the nature of
prakrithi itself. If every single person has a chance to achieve self awareness, then only the
question of choice comes. That is not even the case; only a thousand in a billion comes to
 860 
 

know about such a knowledge and only one in billion attains it. The huge majority even does
not know that self awareness is the ultimate knowledge. That is not because they didn't
choose it, but Prakrithi hides it from them. Then how can the concepts of individual choices
be right? How can his karma be his choice!
Q3:A3:
I understand that the universal love is a solemn product of the self realization. My question
was different; on a universal scale, the earth is as small as a paramanu. The compassion, the
anger, self realization all comes only with the living entities as you mentioned before. Even if
the entire solar system collapses into the sun and the life forms vanish for ever, it affects
nothing on a universal scale, because stars do collapse and explode every now and them and
we do not know how man life forms it could have destroyed. Krishna and Christ and Buddha
comes only when we narrow or focus down to the human beings, to earth. Swanubhava can
transform the society, not earth, not solar system, nothing beyond life on earth. That is why I
asked why one cares about Karma itself, if it is not an individual choice. Whenever you
mention about choices, there comes the necessary assumption of free will, which to me, is not
Advaitha.
How swanubhuthi influence the society, the universal love and the absolute tolerance and
mercy - all these come is not only in Advaitha. Buddha, Christ, Krishna and Vivekananda
represent four different anubhoothis of nirvana (vijnana) and shunyatha, trinity and
innumerable souls (pretty much like that of Dayananda Saraswathi), Duality and supremacy
of Vishnu, and finally Advaitha of absolute non-duality. So, it is not the self awareness that
brings their influence among mankind, but is the purity of their concepts (what you call
swanubhuthi) regardless of it is self awareness of advaitha or the awareness of duality or even
atheistic perspectives. It is a completely different issue.
Suvarna
D&J
your Q :-1A. If duality of creation is the nature of Brahman through Maya, then the laws of
karma are imposed on creations and an ultimate goal of self realization has been set. That
would bring to the conclusion that every act of every being, every joy and suffering is an act
of Maya, but not due to the karma of individuals For this one has to define Maya. It is the
bhedabudhi in jeeva . This leads to karma of selfishness and exploitation. Since there is a
different (Another). When there is no different (all one)then only one can love neighbour, all
beings and do unselfish service to society.(Also read Thiruvalluvar for more information ) So
the first step is to know what is Maya and what is Advaitha ? Then decide which way of life
is good for me and for society ?Thus people exert their willpower to do karma.
Your Q:1B. Self realization is apparently not an inherent property of the created entities,
since Maya forbids the creations (except one in billion in a century) from attaining it. Maya
always prompts senses to deviate from it instead of forcing one towards self realization. That
was my question, why creations arose with Maya, instead of as entities dancing in Aananda
always? (It is the nature of Brahman doesn't seem to be a satisfactory answer when people
suffer from hunger and sorrows).
Answer:-There we differ. Because for me self-realization is a inherent property of creations
,since Athman/Brahman is in every creation. The rarity of self-realization is due to lack or
decrease in sathwaguna .The decrease in
sathwagunan is because of our life style change in different yuga.And thus senses deviating
from self realization is due to several upadhi and that is the cause of differences and samsara.
And both Brahman and Maya being two sides of a coin, and inseparable it is inherent to be
creative too.
Your question:1C. The timescale of who reaches self realization after how many births also
has been set by nature itself. It is like stirring the murky water in a bucket: the timescales
 861 
 

with which each particle settles down in the whirlpool is not an independent choice of the
sand particles in it, but is set by physical laws, Prakrthi itself.
Ans:-That is true for physical particles like sand, coal ,and thamasic totally. But not for jeeva
which is Chaithanya and illumined Athmajyothy.The portion of the Upanishad we are
discussing giving specific answers to that only. How the mind and illumined Intellect leads
the way is different from a physical particle which has no choice.
your Q:1D. If Maya has an independent manifestation like the other side of the coin, it is
imposing duality in non-dual. Rather, my understanding is that Maya does not manifest at all
in Pralaya, and before the sankalpa of this universe. Maya is not a part of Brahman, but
Brahman itself. Maya emerge with the sankalpa of this universe and remains until the
creation exists.
Ans:- Maya does not exist in pralaya since it merge completely in its self, Brahman.This
happens in swanubhoothi in samadhi too. That is true. Maya is a different manifestation of
Brahman and that is why the simili the other side of coin is used. The two sides of coin are
not two coins as you understand very well. It is ONE only. When you look at one side it
appears different but it is not really different. Your statement that 1.Maya does not manifest
in pralaya and before sankalpa of universe itself gives the answer. The sankalpa of universe
in whose mind? In Brahman? Then Maya was inherent in Brahmans mind as Icha to create.
That is what I meant when I said Creation is the swabhava of Brahman. Creativity is
swabhava of a creator whether it be a poet or a musician or a God. That swabhava creates
manifold appearences.When the music ends the musician does not end but. When the pot
ends the potter does not end.Here it is different. Both exist as anaadi.That is, it is not the form
created but the urge of creativity itself as vaasana or swabhava that is within the chidakasa of
Brahman as Maaya merged in pralaya.
Adarsh
I didn't understand how non living things upgrade themselves, could u please throw some
more light on how no living things upgrade to higher levels?
Suvarna
Adarsh chathra your question.
How nonliving things upgrade?
I will just cite one example.
The coal upgrading itself to a diamond. But it is not done with its choice. It just happens
because of a natural law and coal has no choice in remaining as such or evolving into a
diamond.
This is not the case with human beings.(For comparison)
Jinesh
The part where we differ in opinion is that I do not see how you free will exist, that is free
from Prakrthi, brahman itself. To me, everything in this universe, as long as creation exists,
follows the same physical principles set by Prakrthi. Thus Jeeva can not have its own choice
(unlike in dwaitha). So far I did not get an answer to this puzzle. The answer I got is that
every creation obeys the laws of Prakrthi and there is nothing called free will or an ability to
choose independent of the settings of Prakrthi. If that is true, the karma of a person should
have been pre-defined by Prakrithi prior to/subsequent to one's birth. Then the fruits of karma
also should go to prakrthi (but that is not possible since Brahman is unaffected by karma of
Jiva), but not to Jiva. Jiva is doing karma according to what is decided for it. If it is not pre-
defined, how astrology predicts the future of a person? How neural network theories predicts
the behavior of a person? Predictability is the confirmation that something is pre-defined, or
something obeys an observable pattern, a law. There comes no question of individual choice.
Suvarnaji,
 862 
 

How can Maya affect brahman to create icha of creation in it? Isn't it Brahman unaffected
even by its inherent properties? What is Icha if Brahman does not think in itself, but makes us
think, does not see by itself, but makes creations see? How does the unaffected Nirguna
Brahman gets the desire, by its own power of Maya?
Suvarna
D&J your Q:-1E. Is it that only non-living things obey the laws of nature? The biological
evolution is the law of nature for the living things and culture, intellect and knowledge also is
associated with this, brain developments with evolution of information accesses. Every living
and non-living entity follows the laws of nature. There is no exception from it. Even the
existence of life itself is based on the delicate balance of things, like the atmosphere that is as
thin as a blanket over earth - everything is set up by Maya only.
Ans:- All things obey laws of nature. But laws of nature is that things with more sathwik
qualities, with more illumination(energy) has ability better than a thamasic purely physical
particle. That is scientific only. That is samkhya, kanada,advaitha,yogic ,ayurvedic sidhanthas
as well as modern scientific fact.
The ecology of all things is protected only when understands that need for ecology, the need
for living in harmony and for that harmonious co-operative life the philosophy of oneness is
taught.(Please do read Thiruvalluvar also along with Upanishads and Geetha .It will give an
integrated view). when you say , everything is Maaya and no one has any responsibility of
anything, the very purpose of life is lost .When we say that Maaya is overcome by our
ichasakthy,and we can liberate from its dualities and evolve as better human beings for the
society and for ourselves, it is practical advaitha and karmasidhantha too. Being irresponsible
and being lazy and not of any use to anyone is not the teaching of any philosophy and
especially of Advaitha.It advocates all good deeds ,whenever possible, wherever possible by
all people as Thiruvalluvar does and that karma as nishkama is by the feeling of Oneness /
advaitha of entire creation, and a harmonious living with nature. This is not just a theoretical
arguement but for each one to practice even though at a small scale is possible. It is the
mentality and effort ,the willpower to do it that matters.
Suvarna
Jinesh:-Your q:-Now we are talking about two selections: 1)selection of a person/object in
one of the three properties (and their mixtures), 2) selection within a property itself to choose
to upgrade or deteriorate. The selection of thriguna and their mixtures is inherent in us. But
the ability to balance that thriguna is also there. That is done by Ayurveda and by Yoga
principles. That selection is done by the knowledge of the properties of thriguna and that
knowledge is possible only for living being not by a stone is what is meant by exerting
ichasakthy . If sakthy is Brahman itself,(Sakthy equated as Maya) why not cognize that
power of exerting that ichasakthy also within us? If Aham Brahmasmi, I have that inherent
power also in me. It is very simple only.
Jinesh
Suvarnaji,
You stated: "when you say ,everything is Maaya and no one has any responsibility of
anything, the very purpose of life is lost." Are we here differentiating between Advaitha of
Gaudapada who undoubtedly established with logical arguments that the creation never
happened, the feeling that we exist itself is unreal, and more practical advaitha of Shankara,
where creation is not unreal, but relative existence of the universe is still approved?
Gaudapada's concepts would lead to the same problem you mentioned: the purpose of life is
lost and then it leads to subjective illusionism. If relative existence of free will exists, life has
some meaning, it is true. But even without the concept of free will, life has meaning, because
each and every creation is fulfilling the cause of creation, the Icha of Brahman, the
manifestation of Maya. So, even the illusion that creation happened is sacred.. isn't it?
 863 
 

Suvarna
D&J,Inthe same question as above you had asked:-But how can one say that in a stone
thamoguna predominate? Can't it be that the stone has prajna or even Thuriya and is
equivalent to a person in deep sleep, who does not sense the universe, but merges with the
Pure consciousness? For this one has to exert some simple tests. If the stone has pragna as if a
thureeya person .or a person in deep sleep or a person in deep coma of a vegetable existence
in a hospital is for us to decide. If that is the state of a person in thureeya for 24 hours would
any one like that ?NO.Everybeing wants to exert a free will and do things (Ichasakthy,
Gnanasakthy and kriyasakthy to be exerted and not to live like a stone or a comatose or
mentally challenged person)That itself is proof that it is not the nirvana or thureeya spoken of
by a wise sage. Practically that type of existence is not possible and not loved by all. But
everyone love to be liberated from sorrows of life, but not from life into a comatose state
forever. Proof is that ichasakthy itself.
Jinesh
But the problem is that Brahman is not affected by its Icha shakthi of Maya and Karma of its
creations. But creation, though are identified as brahman itself, get stained with their Karma.
If karma of a person who has identified himself with brahman does not stain his Jiva, it
means that karma of an ignorant person affects his Jiva. Can Jiva be polluted with the act of
Maya, when his niyoga, fate was to remain unaware of himself, like the billions who do not
even know about self realization?
Suvarna
Your statement:-it is not the individual choice and freedom to select that keeps that Karma
chakra, but it should be the nature of prakrithi itself. That prakrithy is your swabhava.And
that swabhava is determined by thriguna .And that thriguna is in everything. Thus we come a
full circle. This ad infinitum is the vicious circle .From such argumentative problems only
way of liberation is to look deep into oneself .That is self-analysis and meditation of ones
swabhava/ prakrithy .Look into swadharma before paradharma.That selection has to be done
first.
Jinesh
That prakrithy is your swabhava.And that swabhava is determined by thriguna .And that
thriguna is in everything.
Suvarnaji,
This is exactly what I mean. That Prakrthi is a person's swabhava. But if you say that that
swabhava is determined by thriguna, then Prakrthi is affected by thriguna. Rather, I think
thrigunas are determined by Prakrthi, not the other way around. Prakrthi is Maya, it should be
unaffected by the nature and properties of creation. By saying, that is my prakrthi, I assume
that (the physical) I am also determined by that prakrthi. What you mention is a seed-and-tree
problem and that is why it looks cyclic. There prakrthi is free will, not Maya. But is prakrthi
(Maya) affected by thrigunas? Or Thrigunas are manifestations of properties Prakrithi impose
on creation, as its universal law?
Suvarna
D&J:_Your statement Q2:- Maya sustains this attachment for the existence of the creation. It
is then clear that Maya sustains ignorance and thamasic and rajasic gunas as well for the
existence of creation, and it is not a personal choice of the individual at all. Existence of
creation/creativity is inherent in Brahman and is its swabhava.But attachment to creation is
not. That is different. Brahman with Maya creates (due to Maaya within ) but both are
nonattached to the creation .The attachment is due to association of senses to external vishaya
and that is ignorance .And one can get out of it with gnana,vairagya and abhyasa of yoga.
That choiceof liberation, exertion of will as Ichasakthy is in Brahman other wise Creation
would not have happened. A person have no choice on creation of this universe, or in the
 864 
 

presence of thriguna in him/her but definitely have the willpower to exert ,and to balance
those existing thriguna for evolution. Other wise we would not have seen so many people
enquiring into it. No one would search for a horn of rabbit .No one would search for
something that does not exist for sure. If you believe that such a power does not exist, why
should you search for answers? That shows there is something for which we have to look for.
The asthithwa of that something and its search is all about philosophy and that is possible for
only man .Not for stone .There is nothing controversial in it for natural selection .No
controversy for psychology also in it.
Jinesh
Suvarnaji,
Again, thanks for your comments.
My point was that the existence of free will within the argument of non-duality is not logical.
Especially, why entities that has mobility among all living entities have this special power. If
free will exists, then predictability is out of question, which is not the case.
Suvarna
D&J,
Predictability is for classical physics and saayanaprapancha(the moving or the so called
seemingly moving )universe. That is there in janghama beings.(like living things ,man
especially).But the Nirayanaprapancha or the unmanifested sakthy is totally unpredictable.
That is why all this confusion is arising about it.
To get at least a glimpse of it ,one has to do a way of life called Ashtangayoga. And even if
we don’t do the asana etc,if we do dedicate all we do to wellbeing of all(as God)or lead a
dharmic life ,we can approach that unpredictable yet ,not impossible world of attaining
Purusha and prakrithy in complete balance. How That balancing or samathwa is achieved?
Again by balancing thriguna. Balancing prakrithy.What are its methods? Know it first. Then
balance it by words, deeds and thoughts ,by samkhya,yoga,and be Ayurveda if all others fail.
This process had developed over millennia in India ,and a human being (who has only 100
yrs of life)trying to grasp it entirely finds it difficult is natural only. But by introspection,
meditation it is easier. Because by knowing oneself , one knows all other jeeva.Then from an
individualistic outlook we move to a outlook that is "Loka samastha Sukhino
Bhavanthu"since entire universe is one only. This reduction of multiplicities to unity is thus
not a theoretical exercise, one to be lived practically is the teaching of both Geetha and the
Upanishads. For creating a desire for such a life the parents and teachers were having
Gurukula.That was an ancient way of life.
Suvarna
Predictability and unpredictability co-exists as both Brahman and Prakrithy co-exists in the
universe as well as within us. which one we select and strive for alone matters. There are
three options.
1.Strive for only unpredictable
2.Strive for only predictable
3.Strive for a balance of both
all the three systems we can see in Indian philosophy. Over the years it had caused confusion
among young generations.But,how to solve is our concern. Not how to deepen the confusion
by beating about the bush. Individualistic level ,do meditation and solve problem on our own
is best .But ,it is not possible for majority of human beings to devote entire life for that. So
,they are given chances of hearing what the elders have said about it. And allowed to choose
by themselves. That is a practical method. The Ichasakthy of each individual does operate at
that level .If we do not have Icha to discuss this topic, we will not discuss. That is so simple
to prove ones Ichasakthy operating.
Dr.D.Bharadwaj
 865 
 

What a discussion! What quality!

<< that the existence of free will within the argument of non-duality is not logical. >>
Not so. It is in fact in the non duality that free will is possible at all. In the unbounded non
dualistic state, liberated from the bondage of the perception of duality, that the freedom is.
Ipso facto. there is nothing 'bound', including will. Predictability does not in itself talk of
freedom of the will...it is the parameter that indicates the 'knowability' ( forgive the prayoga)
of the will, that may be free or bound, for reasons other than predictability. We can not say
that the freedom of the will is lost once it is 'known' Predictability is within the time-space
matrix, freedom of the will transcends it. The western word 'free will' connotes freedom in
'decision making'..hence relevance to the factor of predictability, which indicates a
conformity. Freedom is not bound by non conformity or conformity. There can be a free
conformity, even by the shallow western definition of freedom. Here in India, in the aarsha
dhrama, ichcha is an energy, a shakthi, that stands above the manifest universe, ever free and
operates from there She consents to, and allows herself to, 'seem' to be 'bound' in the play of
the leela.
Jinesh
@ Dr Bharadwaj
Welcome to the discussion, and thank you for sharing your views. When you stated "Not so.
It is in fact in the non duality that free will is possible at all." I think you have misunderstood
what is meant by free will here. Free will is not meant as liberated will, but independent will,
independent of Prakrthi, free from Atman. Here it meant the western meaning of independent
decision making, as you said. Why would one attains the fruits and stains of his karma? If
one has the responsibility of experiencing the results of his karma, that means his karma was
his choice (decision independent of something. What is dependent and independent in
Advaitha? So, what is effect and counter effect? what is karma and its results? These
separations have no meaning in Advaitha. And separating this truth only for the one who
knows itself is a wrong separation.). Who can choose what regardless of who knows what,
when the whole creation is a manorathi of the atman, when Maya is imposed on creation for
sustaining the feeling of creation! The key question is, what is karma of a person? Is it
something he determines or something that is predetermined for him? If he determines it,
why is he a separate entity from the rest of the universe? (and predictability is against
independent will of individuals was the point here ).
Harikrishnan
Suvarnaji
In Samadhi state only we get the ultimate feeling that I am Brahman .Iam the
swathanthra state of Athman and not thi s body. This ultimate experience is the natural state
of Athman and the other states are all aaganthuka to it due to contact with essences formed
by food.
__________________________________________________________________ By food??
Suvarna
In Indian philosophy ,from ancient times Annam or food had been known to produce certain
chemical changes in body which in effect affect the mind, And a mindbody( psychosomatic
)complex exists.That is how they classified food into sathwik,rajasic and thamasic and to
increase sathwik guna people ate sathwik food. Whatever we eat is digested and its
Rasa(essence make our tissues,neurochemical peptide substances etc accordng to modern
medicine also and so what they said is actually true. More of it I have given in the next parts
of the translation. Especially when Annam or food is discussed .
Jinesh
Suvarnaji,
 866 
 

The description about Gayathri is very informative and illuminating. One basic doubt: why
Gayatri has the distinction of the mother of all vedas and the greatest mantra, that other
mantras do not have? What makes it so important?
Another doubt is, the vyahrthis "Bhur bhuva: sva:" is not there in Vishvamitra's original
version of Gayatri in Rgvedam. Linguistically, does gayatri have 27 letters and is it the
reason for the vyahrithis? Thanks in advance for your reply,
Pranams,.
Suvarna
Jinesh,
Now to your questions.
Gayathri is important because any human being(who dwells on earth)has to start from Bhoo
and slowly go up in learning .
About vyahrithis:-There are not three but seven vyahrithis .
Bhoo,BHuvar,Swar,Mahar,Jana,Thapa,Satya are the 7 in order .(Ascending order).In
descending order there are thus 7 +7 =14 loka which represent the savya and apasavya
vyahrithi movements. The vyahrithisapthakam is the perfection of gnaana .For an ordinary
person with scientific fervour the three vyahrithys and a glimpse of the 4th Maha are only
possible.
By that itself one becomes a Mahan (great soul).Thanthra Grantham see the 7 vahrithy as the
awakening of chakra in kundalini. Thus the first three vyahrithis are the mooladhara,
Swadhishtana,and Manipoora.Para and pasyanthy are the sabda there.For traveling around the
earth ,and the bhuvarloka and swarloka these three chakras have to be awakened. bhoo is the
seen and lived , experienced earth with all knowledge about its objects and beings and its
orbits.
Bhuvar is the anthariksha and the phenomena observed there. The suvarloka is the entire
solar system with all the phenomena observed in it. The maharloka is the central Aditya and
the worlds around which this sun of our earth revolve. Thus if we know solar system and
beyond we have seen(oasyanthy)all that is known by a human being.Viswamithra achieved
that .But to say that he achieved three vyahrithi is to say that he didn’t go beyond that too.
Because only a greatest yogin can do that and Viswamithra did penance again and made
others accept that he too is a Brahmarshi .
Suvarna
About the letters in Gayathri.Each vyahrithi has 4 each (see thaithareeya Upanishad) and thus
for three vyahrithys (bhoo,bhuva and suvarloka)12 and for 7 vyahrithy 28 is the number.(By
knowing 12 as in zodiac we also know the 28 nakshathra which was later reduced to 27 ) we
know each of them as a panktham(5 groups).So the number for 12 is 60 for 28 is 200 and for
27 is 135 . Each group depends upon the other for its existence and therefore all loka are co-
ordinates of each other .Vyahrithis if understood in this way ,there is advaithagnaana.If we
understand them as contradictory ,there will be differences and struggles and turbulence in
life .
Jinesh
Suvarnaji,
Thank you for the detailed explanations.
Can't we associate the same explanations with any other mantra written in Gayathri metre?
Why this mantra (Savithru Gayathri) has more importance over any other vedic mantra in the
same metre? Why the Gayathri or other deities (Surya gayathri, Narayana Gayathri, rudra
gayathri etc) has no vyahruthis with them?
Suvarna
Jinesh,
The Vyahrithi,the chandas and the deity associated .
 867 
 

These three are being confused in your question.

Vyahrithi is the syllables denoting the seven planes of existence.The chandas is them
rhythmic aksharasamkhya which combine musical rhythm in a meter by which compositions
are made in praise of deities.
The deity is chosen by individual preferences/ishtadevatha.
So the three vyahrithis are common for all types of Gayathri ,whether we utter it or not, since
man starts only from earth which is his/her abode. Whether one crosses all the three planes of
existence and goes beyond alone is different.
In a gayathri(whether it be suryagayathri,Vishnugayathri or any type of gayathri) vyahrithy
and chandas is included in its construction itself and only the presiding deity is changed .
Rakesh
@ Suvarnaji
How to understand the rhythm for chanting a mantra in specific chhanda ??
For example a mantra is of Trishtup or Pankti chanda then how to we chant it in a proper
rhythm?
Thank you.
Suvarna
The answer to your question I am writing from the diary of my grand uncle .He wrote this in
his diary from May 28th to 4th June of 1946 ,just one month after my birth. Chandas is by
aksharaparimaanam(measure of akshara maathra) . From Pingala Chandasasthra he quotes
the 38 Names of Gayathri with one to 38 aksharasamkhya.The 8 chandas and 7 swaras as
mathra of vibrations written with 9 horizontal and 8 vertical lines in a mandala of
prasthaara.These are called the veethi or marga(pathways).Thus in 72 lines (8X 9) 56 letters
(8X7) are written. In tabular form this is written for easy understanding. Gayathri ushnik
anushtubh brihathy panghkthy thrishtubh jagathy
arshi 24 28 32 36 40 44 48
daivi 1 2 3 4 5 6 7
asuri 15 14 13 12 11 10 9
prajapatya 8 12 16 20 24 28 32
yajushi 6 7 8 9 10 11 12
saamani 12 14 16 18 20 22 24
archika 18 21 24 27 30 33 36
brahmi 36 42 48 54 60 66 72
Gayathri is udatham Swaritham is Jagathy and is shyamavarna.In Gandharvaveda and
samaveda the 7 swara become ucha,neecha etc .Ni ,ga is Ucha,Ridha is neecha,and samapa is
swaritha.By the kampana and aksharasamkhya we can recognise how to pronounce and sing
each
Suvarna
Rakesh,
The table has not come under each of the names of chandas.Please do read it under each
starting from Gayathri and ending with Jagathy in order.Only then it will be correct.I think
tables are not coming in our message forms. In case you want the table send your email id
and I can send as attachment .
Rakesh
@ suvarnaji
Thank you, How to understand the kampana and swara of a chhanda for pronunciation ?
Suvarna
Only under a Guru who knows saaman chanting ,and saama music or Gandharvaveda.
Harikrishnan
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You wrote The people of Saraswathy river area in India who were adepts in this were the
serpent kings /phaneesa/Phoenicias who transmitted this language to other places across the
globe.
Can you please give more light on this?, Who are these serpent kings? Are serpent kings
same as nairs of kerala?
Suvarna
The Naaga tribes given in detail in Vyasa's Mahabharatha.including Vasuki,Anantha ,
Thakshaka etc.Thakshaka had his place in Taxila and Anantha had its abode in the ocean in
south.Vasuki had the overlordship of entire south India with his sister Jarathkaru who had a
son called Asthika,who came to Janamejaya's sathra to protect Thakshaka.The tribes of south
,east ,west and north India are all children of the Naaga tribes but the seatravellers were from
the south India due to proximity of ocean.Therefore ,the tribes of south India are the
Phoenicians (as known by the Western ancient world).We cant call them Nairs alone ,because
most of the Dravidian tribes are snake worshippers.Nairs retain the old name ,that is all. The
Naaga who becomes a yogin,like Anantha has a symbol of serpent .Shiva, Vishnu, Muruka,
Jain and Budhist Monks all had this symbol to show their Yogic abilities/sidhi.
Harikrishnan
Anantha vasuki thakshaka etc . Are they really snakes or symbolizing a yogic power as Snake
also represents kundalini ?
Suvarna
Anantha is mathematically the symbol zero .But also the yogic power and endless pragna of
the human race embodied in yogins.Vasuki as the name suggests is the symbol of Vasu
/Rathna (precious jewels and wealth)and denotes the seafaring people of south India who
consider Vasuki and his sister Jarathkaru as ancestors and worship them in every house in a
special snakeshrine(sarpa/naaga kavu). Thakshaka as name suggests denotes the learned
Kaaru (Thacha)who knew all the five types of artistic technologies (In Mahavansa also the
people who know art and architecture with metals, wood etc is called like that and they were
called Oviyar or people belonging to nag/serpent).They had a center in North west India . The
Panchajana mentioned in the Veda and in sangham period are these most ancient ancestors of
human race of Indian subcontinent. They were called Phoenicians by the foreign lands
because they were kings among the serpents/naaga of great knowledge, the yogins and
seafarers and the artisan class alike. thus humanity had a single root and they differentiated
because of the professions they chose(by specialization) only in later years. Unless we go
deep into the remote times of humanity we will never be able to appreciate the oneness of
humanity (at least in the Indian subcontinent and Asia ). The names in sanskrit carry special
meanings . Ans most of them are explained by Vyasa himself so that there is no difficulty in
deciphering them if we read his original works.
Harikrishnan
Suvarnaji nice explanation
What is the possibility of origin of vedas? Cant it be in south India?
Suvarna
Harikrishnan,
The origin of Veda is from Dwani in a series of steps as described by Mathangamuni .Dwani
is formless sound vibrations. It is experienced in different regions as differently and by
different bodies differently, depending on the sareerasthaana which produce it. This regional
character is making it Desi (regionbased sounds)From this the condensed Bindu,Naada,and
the mathra (measurements of sound)originate in order(as described in all Indian sciences).The
Mathra is called Mathruka(models)from which the varna(colour) originate.Mathruka are
either swara or Vyanjana.All these are called Jagajyothi by Mathanga because these are
responsible for expression, and revelation of the world and its cognizance. Since no vyanjana
 869 
 

can by uttered without swara are sakthy(uyir/life)and Vyanjana are Shiva(mey/body)and their
union makes all languages(bhaasha). (The swara of music is different from the swara of
language)The letters form pada(word)and words form vaakya (sentence) that which is always
joined with varna is a padam.Vaakya has subject, predicate etc and is complex of several
padams. from vaakya are generated Mahavakya .By these Mahaavakya are made the Veda
with their organs(Vedangha)From veda originated Gandharva or music.That is from Dhwani ,
by a series of changes ,language, then veda and from it music originated is the theory of
music and saamasangheetha according to Brihadhesi of Mathanga which is very
comprehensive and most scientific. Mathanga lived in Sabarimala in Southernmost tip of
India during Ramayana period as Guru of Sabari.But he is scientific in saying that the dwani
in each region produce veda .He does not have the narrow regionalism. The entire world is a
family for such rishis.That is what makes them great is my opinion.
Suvarna
Thus we find that by our different ways of pronunciations we have different languages. By
our professional selections and our personal interests in some subjects we develop an affinity
to some community and we distance from others.And when this goes on for several
thousands of years the original root is forgotten and separatisms happen. It is then the need of
someone to remind about the root -Like a Krishna-is felt.If not,the universal dharma will be
lost forever from the globe, is the message what Vyasa has given us. Unification of entire
cosmos from one root is the dharma of Krishna. It is different from unification of just one
community, or region .This is what one has to understand from the origin of veda as given by
Mathangamuni also.
Harikrishnan
So an astrologer should be an advaiti if his words are to be true?
Suvarna
Not only an advaithin,but a great yogin too.It is not enough that one has the tricks of the
trade,but one should have a darsana of Brahmanda within and that is impossible if one is not
a Brahmagna.The Jyothisha as the vedanga (the vedanethra or eye of veda)is to see or directly
perceive truth as Brahman in yogic samadhi and not for what it is being used now .The
daivagna has to be a knower of Daiva.Only then he transcends time and see past ,present and
future alike .
Satyakam
@ Suvarna madam,
Krishna is the only purush, and you are a lady... but many are confused about their gender. Its
really pleasing to hear that you have got your identity that you are a lover of Him.
Suvarna
Satyakaam,
You are correct. KRISHNA(Brahman)is the only Purush. Both of us(me and you)are but
sthree only. All Jeevathman are sthree. I am a lover of Krishna because I love Athman as
Brahman itself, not the physical body of mine which you distinguish as gender. There is a lot
of difference between identifying body as Athman/Brahman. Hence your word” You are a
woman "pertains not to Athman and is not correct. For me I have identified with my Athman
as I and do not distinguish between physical gender. Each one is a woman for the ONE AND
ONLY PURUSHA KRISHNA. Today is the Poonthaanam day (a 16th century saint/devotee
of Krishna )and before I go for a bhakthi discourse I got your message. May God bless you.
(Postscript :- In Sanskrit the word meaning of Krishna is : KrishBhoovachakam, and Na
Nirvrithivachakam.Whatever great Bliss we enjoy on earth is denoted by that name .The
greatest Bliss being the Nirvrithy in Yoga Samadhi Krishna is that supreme Yogic Bliss .In
that state no dualities exist .Shiva is that most auspicious state itself.Shiva and Krishna are
thus not different for a yogic mind.)
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